LIBRARY 


PRIMCETOnf,  Rf.  J. 

MNATION   OF 

S  A  M  L'  El  L    A  G  N  K  W  , 

.    ..iiK     H  H  1  Li-l)  K  L  F  H  I  A.    PA. 

BR    210     .Bbo    _^_.  ^. , 

Boyle,  Isaac. 
Historical  viev/  of  the 
Council  of  Nice, 


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HISTORICAL   VIEW 


THE  COUNCIL  OF  NICE, 


WITH    A     TRANSLATION    OF 


DOCUMENTS. 


BY  THE  REV.  ISAAC  feoYLE,  A.  M. 


BOSTON : 

PUBLISHED  FOR  THE  PROPRIETORS, 
BY   JAMES    B.   DOW,    BOOKSELLER, 

No.  3G2  Washington  Street. 
MDCCCXXXVI. 


Entered  according  to  Act  of  Congress,  in  the  year  1836,  by  the  Rev. 
R.  Davis  &  Brother,  in  the  Clerk's  office  of  the  District  Court  of 
Massachusetts. 


Printed  by  William  A.  Hall  &  Co. 


PREFACE. 


The  ecclesiastical  history  of  Eusebius  extends  on- 
ly to  A.  D.  324.  The  Council  of  Nice  was  convened 
the  following  year.  The  publisher  of  Eusebius  be- 
ing about  to  furnish  another  edition  of  the  work,  and 
thinking  that  a  translation  of  certain  documents  relat- 
ing to  that  celebrated  convention,  throwing  light  on 
its  transactions,  would  be  interesting  to  the  readers 
of  Eusebius,  and  add  some  value  to  the  new  edition, 
the  writer  of  the  following  pages,  was  induced,  at  his 
request,  to  undertake  the  performance  of  such  a  ver- 
sion. But  in  the  prosecution  of  his  task,  he  perceived 
that  the  documents  would  be  better  understood,  and 
consequently  be  more  acceptable  to  the  reader,  if  pre- 
ceded by  a  short  and  connected  view  of  the  origin 
of  the  Arian  controversy,  and  of  the  proceedings  of 
the  synod ;  derived  from  such  original  and  authentic 
sources  of  information  as  were  within  his  power.  He 
has  therefore  introduced  the  documents  by  such  a 
summary  of  events.  In  preparing  it,  it  is  very  possi- 
ble he  may  have  inadvertently  fallen  into  some  mis- 
takes ;  but  not,  he  trusts,  into  any  error  of  impor- 
tance.    He  is  conscious,  at  least,  of  no  wilful  misrep- 


4  PREFACE. 

resentation  of  facts,  nor  of  any  intentional  departure 
from  the  truth  of  history. 

In  some  instances,  the  writer  has  given  the  descrip- 
tions of  the  authors,  from  whom  he  has  derived  his  ma- 
terials, with  more  minuteness  of  detail  than  may 
seem  consistent  with  the  narrow  limits  to  which  he 
has  been  restricted.  But  he  thought  that  these  par- 
ticulars might  be  useful  as  presenting  a  picture  of  the 
manners  and  character  of  the  times  to  which  they  re- 
late. He  has  also  given  at  length  some  narratives 
which  have  no  immediate  reference  to  his  main  de- 
sign, because  he  considered  them  as  interesting  or  in- 
structive. 

In  the  translations  annexed,  he  has  sought  to  give 
a  faithful  version  of  the  originals ;  without,  however, 
obscuring  the  meaning  by  aiming  at  too  great  a  de- 
gree of  mere  verbal  exactness.  In  other  words,  he  has 
endeavored  not  to  sacrifice  the  sense  and  spirit  of  his 
authors,  by  too  strict  an  adherence  to  the  letter.  How 
far  he  has  succeeded  in  this  attempt,  is  respectfully 
submitted  to  the  decision  of  those,  who  are  best  qual- 
ified to  judge. 


A  HISTORICAL  VIEW  OF   THE  COUNCIL  OF  NICE. 


CONTENTS. 

Introductory  remarks ; — Origin  of  the  Arian  dispute ; — Convocation  at  Nice ; — 
The  logicians  rebuked; — Conversion  of  a  heathen  philosopher; — Prelimina- 
ly  meetings  of  the  bishops ; — Mutual  accusations  of  the  prelates,  and  Con- 
stantine's  reproof; — Opening  of  the  council ; — The  opinions  of  Arius  examin- 
ed and  condemned ; — Time  of  celebrating  Easter  determined ; — Meletius ; — 
Canons ; — Dialogue  between  Acesius  and  the  emperor ; — Conclusion  of  the 
Synod ; — Reflections. 

It  was  the  charge  of  our  Saviour  to  his  apostles,  after  his  re- 
surrection, to  "go  and  teach  all  nations."  This  command  was, 
in  a  great  measure,  accomplished  by  them,  and  those  who  suc- 
ceeded them  in  the  ministry,  within  three  centuries  of  the  time 
when  the  gospel  was  first  preached  in  Judea  by  its  divine  Au- 
thor. In  the  prosecution  of  their  glorious  enterprise,  a  great 
proportion  of  the  then  known  world,  by  the  blessing  of  God  on 
their  indefatigable  labors,  submitted  to  the  religion  of  Jesus. 
They  visited  the  burning  climes  of  Africa,  and  the  various  re- 
gions of  Asia,  to  proclaim  the  glad  tidings  of  salvation  ;  and  a 
great  part  of  Europe,  from  the  countries  bordering  on  the  Medi- 
terranean to  the  distant  shores  of  Britain,  received  the  light  of 
Christian  truth.  But,  although  their  efforts  were  crowned  with 
so  considerable  a  share  of  success,  they  encountered  in  their 
progress  almost  continual  opposition,  and  endured  nearly  every 
variety  of  hardship  and  persecution.  Some  of  them  were  as- 
sailed by  the  bigotry  and  malice  of  the  Jews,  and  others  became 
victims  to  the  rage  and  cruelty  of  their  gentile  oppressors. 
1* 


6  COUNCIL  OF  NICE. 

They  were  exposed  to  the  lawless  violence  of  the  multitude, 
and  suffered  from  the  sanguinary  decrees  of  rulers  and  princes. 
If,  under  the  milder  sway  of  a  few  of  the  Roman  emperors, 
they  enjoyed  an  interval  of  comparative  repose,  it  was  only  to 
be  followed  by  a  renewal  of  their  calamities.  At  length,  how- 
ever, a  brighter  prospect  was  opened  to  the  Christian  world. 
In  consequence  of  the  victory  of  Constantino,  over  the  tyrant 
Licinius,  in  the  year  of  our  Lord  323,  external  tranquilHty  was 
fully  secured  to  the  Church  ;  and  in  order  to  confirm  it,  several 
beneficial  laws  were  enacted  by  the  emperor.  He  recalled  those 
who  had  been  banished  for  the  profession  of  the  faith  ;  and  the 
property  of  such  as  had  been  despoiled  of  their  goods,  was  re- 
stored. He  gave  directions  for  enlarging  the  ancient  churches, 
and  building  new  and  more  splendid  ones.  He  commanded  that 
the  clergy  should  be  held  in  honor ;  and  shielded  their  persons 
from  indignity  and  outrage.  The  people  were  exhorted  to  relin- 
quish idolatry,  and  embrace  the  true  religion  ;  and  many  other 
salutary  measures  were  adopted,  to  extend  the  influence,  and 
promote  the  welfare  of  Christianity. 

But  while  Constantino  was  zealously  employed  in  this  lauda- 
ble design,  and  the  Church  was  protected  from  foreign  enemies, 
a  dissension  had  arisen  in  its  own  bosom,  which  occasioned 
much  animosity,  and  long  continued  to  disturb  its  domestic 
peace.  It  happened  that  Alexander,  Bishop  of  Alexandria  in 
Egypt,  disputing  one  day,  in  the  presence  of  his  presbyters  and 
other  clergy,  on  the  subject  of  the  three  divine  persons,  and  being 
desirous  of  making  a  display  of  his  knovi^ledge,  remarked,  that  in 
the  Trinity  there  was  a  unity.*  Arius,  one  of  his  presbyters,  who 
was  well  versed  in  the  art  of  reasoning  and  in  metaphysical  dis- 
tinctions, thinkino;  that  the  bishop  was  desirous  of  introducing 
the  opinion  of  Sabelhus  t  of  Lybia,  incUned  to  an  error  directly 

*  Socrates,  L.  I.  c.  5. 

t  It  will  be  recollected  that  Sabellius,  who  lived  about  the  middle  of  the  third 
century,  believed  in  a  modal  Trinity,  considering  the  Son  and  Holy  Spirit  as  dif- 
ferent manifestations  only  of  the  Godhead,  and  not  as  separate  persons. 


COUNCIL  OF  NICE.  7 

opposed  to  it,  and  replied,  with  great  asperity,  that  if  the  Father 
begat  the  Son,  the  latter  must  have  had  a  beginning ;  from 
which,  he  continued,  it  clearly  followed  that  there  was  a  time 
when  he  was  not,  and  that  his  substance  was  made  from  noth- 
ing.* These  novel  and  hitherto  unheard  of  opinions  excited 
many  persons  to  enter  into  the  controversy.  By  a  little  spark  a 
great  fire  was  thus  kindled.  The  evil  which  originated  in  the 
church  of  Alexandria,  pervaded  the  whole  of  Egypt,  Lybia,  and 
the  upper  Thebais,  and  reached  at  length  to  many  other  cities 
and  provinces.  Numbers  favored  the  sentiments  of  Arius;  but 
no  one  defended  them  with  more  warmth  and  earnestness  than 
Eusebius,  formerly  bishop  of  Berytus,  but  who  had  now  sur- 
reptitiously obtained  possession  of  the  bishopric  of  Nicomedia, 
in  Bithynia.  Alexander,  being  greatly  incensed  at  these  pro- 
ceedings, assembled  a  numerous  council,  in  which  Arius  and 
his  followers  were  deposed ;  and  afterwards  wrote  to  the  other 
bishops  informing  them  of  the  fact.t  His  letter,  copies  of  which 
were  sent  to  all  the  cities  under  his  spiritual  jurisdiction,  served 
only  to  increase  the  mischief,  by  kindling  the  flames  of  discord 
among  those  who  received  it.  Some  signified  their  approbation 
of  the  letter,  while  others  expressed  their  dissent.  Eusebius,  of 
Nicomedia,  opposed  it  more  strenuously  than  others,  as  it  made 
unfavorable  mention  of  himself.  The  credit  of  Eusebius,  at 
that  period,  was  great,  because  the  emperor  then  made  Nicome- 

*  Sozomen  gives  the  following  account  of  this  dispute.  "  Arius  having  de- 
clared his  opinions  in  public,  some  of  those  who  heard  of  them,  blamed  Alex- 
ander for  having  suffered  him  to  advance  such  novel  doctrines,  but  this  prelate 
thought  proper  to  leave  the  two  parties  at  liberty  to  dispute  upon  an  obscure  sub- 
ject, lest  if  he  should  prohibit  the  controversy,  he  might  seem  to  terminate  it  by 
force,  rather  than  by  persuasion.  Sitting,  therefore,  in  the  midst  of  his  clergy, 
he  permitted  every  one  to  say  what  he  thought  proper.  Alexander  inclined 
sometimes  to  one  side,  and  sometimes  to  the  other,  but  declared  at  last  for  those 
who  maintained  that  the  Son  of  God  is  consubstantial  and  coeternal  with  the 
Father,  and  required  Arius  to  hold  the  same  opinion;  and  because  he  refused  to 
do  it,  drove  him  from  the  Church,  together  with  the  priests  and  deacons  who  sup- 
ported him."    Hist.  Eccles.  L.  I.  c.  15. 

t  Documents,  A. 


8  COUNCIL  OF  NICE. 

dia  his  residence,  having  built  a  palace  in  that  city  a  short  time 
before  the  reign  of  Diocletian.  Many  of  the  bishops,  therefore, 
were  subservient  to  the  wishes  of  Eusebius.  He  was  continu- 
ally writing,  sometimes  to  Alexander,  to  induce  him  to  abandon 
the  dispute  with  Arius,  and  receive  him  into  communion,  and 
sometimes  to  the  bishops  of  the  different  cities,  in  order  to  per- 
suade them  not  to  join  that  prelate.  The  churches  were  thus 
filled  with  tumult  and  disorder.  Nor  was  the  war  of  words 
confined  to  the  pastors  of  the  church,  but  the  people  also  were 
divided,  inclining  to  one  or  the  other  of  the  two  parties.  The 
matter  proceeded,  at  length,  to  such  a  shameful  extremity, 
that  the  Christian  religion  was  publicly  ridiculed,  and  afford- 
ed a  subject  of  profane  merriment  to  the  pagans,  even  in  their 
theatrical  exhibitions.  The  people  of  Alexandria  contended 
with  childish  petulance  respecting  the  most  subUnie  mysteries  of 
our  faith.  Each  party  sent  messengers  to  the  bishops  of  every 
province,  and  succeeded  in  gaining  individuals  to  their  res- 
pective opinions.  But  the  Meletians,  who  had  recently  been 
separated  from  the  Church,  espoused  the  cause  of  the  Arians. 
They  v/ere  so  denominated  from  Meletius,  one  of  the  bishops 
of  Egypt,  who  had  been  deposed  by  Peter  of  Alexandria,  for 
several  reasons,  but  especially  for  having  oflered  sacrifice,  in 
time  of  persecution,  to  the  heathen  divinities.  His  partizans 
were  numerous  ;  and,  although  he  had  no  sufiicient  cause  for 
deserting  the  church,  he  complained  that  he  had  been  treated 
with  injustice  by  Peter,  whom  he  attacked  with  reproaches  and 
calumny.  After  the  death  of  that  prelate,  who  suffered  martyr- 
dom under  Diocletian,  he  transferred  his  abuse  to  Achillas,  who 
was  next  to  Peter  in  the  episcopate,  and  then  to  Alexander,  his 
successor.  In  this  state  of  things,  the  controversy  respecting 
our  Lord's  divinity  taking  place,  Meletius,  with  his  followers, 
favored  the  party  of  Arius,  and  supported  him  against  the  bish- 
op. They  who  thought  that  the  notions  of  Arius  were  absurd, 
approved  of  the  sentence  against  him ;  and  considered  those 
who  agreed  with  him  in  opinion  as  justly  condemned.     Eu- 


COUNCIL  OF  NICE.  9 

sebius  of  Nicoraedia,  however,  and  such  as  had  embraced  the 
views  of  Ariiis,  wrote  to  Alexander,  praying  that  the  excommu- 
nication might  be  removed,  on  the  ground  that  his  opinions 
were  orthodox. 

On  receiving  intelHgence  of  these  transactions,  the  emperor 
was  greatly  afflicted  ;  and,  regarding  the  affair  as  his  own  pri- 
vate calamity,  spared  no  pains  to  suppress  the  growing  evil. 
Accordingly  he  sent  a  letter*  to  Alexander  and  Arius,  exhorting 
them  to  be  reconciled,  by  Hosius,  bishop  of  Cordnba.  a  city  of 
Spain,  who  was  a  man  of  approved  fidelity,  and  greatly  beloved 
by  the  emperor.  He  had  reached  the  age  of  seventy,  had 
been  a  bishop  thirty  years,  was  a  confessor  in  the  persecution 
of  Maxiiuian,  and  celebrated  throughout  the  Church.  This 
letter,  however  well  intended,  produced  but  little  effect.  The 
disorder  indeed,  had  acquired  such  a  degree  of  virulence,  that 
neither  the  endeavors  of  the  emperor,  nor  the  influence  and 
authority  of  his  messenger,  were  of  any  avail.  Both  Alexander 
and  Arius  remained  inflexible,  the  people  disputed  with  still 
greater  acrimony,  and  tumults  became  more  frequent. 

But  there  was  another  subject  which  occasioned  considerable 
uneasiness  in  the  Church,  viz.  the  difference  which  arose  among 
the  orien'als  with  respect  to  the  proper  day  of  keeping  Easter, 
some  celebrating  that  festival  in  the  manner  of  the  Jews,  and  oth- 
ers following-  the  custom  of  Christians  throuo^hout  the  rest  of  the 
world.  This  diversity  of  practice,  however,  with  regard  to  the 
day  of  observing  that  important  solemnity,  did  not  hinder  reli- 
gious fellowship,  although  it  might  cast  a  shade  of  gloom  over 
the  joyful  anniversary  of  our  Saviour's  resurrection.  The 
emperor,  therefore,  finding  that  the  quiet  of  the  Church  was 
not  a  Uttle  disturbed  by  these  two  evils,  assembled  (by  the  ad- 
vice of  some  of  the  prelates,  according  to  Rufinus,)  a  general 
council,  inviting,  by  letter,  all  the  bishops  to  meet  at  Nice,  in 
Bithynia,  and  furnishing  them  with  the  means  of  conveyance. 
In  consequence,  a  great  number  of  them,  not  less  than  three 

*  Documents,  B, 


10  COUNCIL  OF  NICE. 

hundred  and  eighteen,*  arrived  from  various  cities  and  ter- 
ritories, attended  by  a  vast  concourse  of  the  inferior  clergy. 
Daily  and  ample  provision  was  made  by  Constantine  for  the 
support  and  accommodation  of  this  numerous  body.  It  is  men- 
tioned by  Sozomen,  that  several  persons  were  also  present,  well 
instructed  in  the  dialectic  art,  for  the  purpose  of  assisting  the 
bishops. 

So  great  a  synod  was  without  previous  example ;  for  the 
Church  was  not  at  liberty  to  convoke  such  numerous  assemblies 
under  the  pagan  emperors.  The  pastors  of  three  churches 
founded  by  the  apostles,  were  present,  Macarius,  bishop  of  Jeru- 
salem, Eiistathius,  of  Antioch,  and  Alexander,  of  Alexandria. 
Of  this  memorable  council,  Eusebius  Pamphilus  speaks  in  the 
following  terms.t  "  The  most  distinguished  ministers  of  God 
met  together  from  every  part  of  Europe,  Asia,  and  Africa. 
The  sacred  edifice,  as  if  enlarged  by  the  pleasure  of  God,  in- 
closed at  the  same  time  within  its  walls,  both  Syrians  and  Cili- 
cians,  Phenicians,  Arabians,  and  inhabitants  of  Palestine  ;  Egyp- 
tians, Thebeans,  and  Lybians,  with  others  arriving  from  Meso- 
potamia. A  bishop  from  Persia  was  also  present.  Nor  was  the 
Scythian  absent  from  this  assembly.  Pontus,  also,  and  Galatia, 
PamphyUa  and  Cappadocia,  Asia  and  Phrygia  furnished  repre- 
sentatives from  their  most  able  divines.  Thracians  too,  Mace- 
donians, Achaians  and  Epirotes,  and  those  who  resided  at  a  vast 
distance  beyond  them,  were  convened.     That  illustrious  Span- 


*  The  early  historians  of  the  church  differ  considerably  as  to  the  number  of 
bishops  assembled  on  this  occasion.  Athanasius  mentions  about  three  hundred ; 
and  in  one  passage  of  his  works  expressly  says  that  there  were  three  hundred 
and  eighteen.  Eusebius  speaks  of  more  than  two  hundred  and  fifty.  Eustathi- 
us,  of  Antioch,  who  was  present,  as  well  as  the  two  already  named,  and  was  an 
active  member  of  the  synod,  declares  that  there  were  about  two  hundred  and  sev- 
enty, but  that  he  cannot  give  the  exact  number,  on  account  of  the  great  multitude 
who  attended  ;  nor  indeed  does  he  profess  to  have  been  very  solicitous  to  ascer- 
tain it.  Sozomen  reckons  about  three  hundred  and  twenty.  The  number  men- 
tioned in  the  tfcxt  was  at  length  generally  admitted  as  the  correct  one.  See 
Cave,  Hist.  Eccles.  Lit.  p.  223. 

t  Vit.  Const.  L.  III.  c.  7. 


COUNCIL  OF  NICE.  11 

iard,  who  is  so  highly  spoken  of,  took  his  seat  with  the  others. 
The  prelate  of  the  imperial  city,  indeed,  was  absent  on  account 
of  his  advanced  years,  but  his  place  was  supplied  by  presbyters. 
Constantine,  alone,  of  all  the  princes  who  ever  lived,  wove  so 
brilliant  a  crown  as  this,  joined  together  by  the  bond  of  peace, 
as  a  suitable  acknowledgment  of  gratitude  to  Heaven  for  the 
victories  vouchsafed  him  over  his  enemies,  and  dedicated  it  to 
God  his  Saviour,  in  bringing  together  so  great  a  convention  ;  an 
image,  as  it  were,  of  the  apostolic  assembly.  For  it  is  related 
that  in  the  times  of  the  apostles,  religious  men  were  gathered 
together  from  every  nation  under  heaven.  Among  them  were 
Parthians,  Medes,  Elamites,  and  inhabitants  of  Mesopotamia) 
Judea  and  Cappadocia,  Pontus,  Asia  and  Pamphylia,  Egypt,  and 
the  parts  of  Lybia,  which  is  near  Cyrene ;  strangers  also  of 
Rome,  Jews  and  proselytes,  Cretes  and  Arabians.  In  that  con- 
gregation, however,  there  was  this  circumstance  of  inferiority, 
that  all  who  were  collected  together  were  not  ministers  of  God, 
while  the  present  assembly  included  more  than  two  hundred 
and  fifty  bishops  ;  but  such  a  multitude  of  presbyters,  deacons 
and  acolothists  accompanied  them,  that  it  was  difficult  to  deter- 
mine their  number.  Among  these  holy  ministers,  some  excelled 
by  the  wisdom  and  eloquence  of  their  discourse,  others  by  the 
gravity  of  their  deportment  and  patience  of  labor ;  and  others, 
again,  by  their  humility,  and  the  gentleness  of  their  manners. 
Some  of  them  were  honored  on  account  of  their  grey  hairs,  while 
others  were  recommended  by  their  youthful  vigor  and  activity, 
both  of  body  and  mind.  Several  of  them  had  but  recently  be- 
gun to  exercise  the  functions  of  their  ministry." 

This  account  of  Eusebius  may  sufficiently  refute  the  dis- 
paraging language  of  Sabinus,*  bishop  of  Heraclea  in  Thrace, 
who  derides  the  fathers  of  Nice  as  ordinary  and  ignorant  men. 
It  is  very  probable  that  in  so  large  an  assembly,  collected  from 

•  He  was  of  the  sect  of  Macedonius,  who  considered  the  Holy  Ghost  as  a  di- 
vine energy,  and  not  a  distinct  person. 


12  COUNCIL  OF  NICE. 

various  quarters,  such  a  character  might  be  appHcable  to  some 
individuals ;  but  there  is  no  reason  to  doubt  that  there  was  a 
fair  proportion  of  men  of  talents,  learning  and  piety,  in  this 
convocation.  Some  were  confessedly  eminent  for  knowledge 
and  abilities  ;  and  several  of  them,  according  to  Theodoret,  had 
exercised  miraculous  powers,  which,  though  less  common,  it  is 
likely,  in  the  third  and  fourth  centuries,  than  in  the  preceding 
ages  of  the  Church,  were  yet  to  be  found,  in  the  opinion  of 
some  respectable  writers,  within  its  communion.  Others  were 
esteemed  on  account  of  their  past  sufferings  in  the  cause  of  our 
holy  religion,  still  bearing  in  their  bodies,  like  the  great  apostle 
of  the  Gentiles,  "  the  marks  of  the  Lord  Jesus." 

Before  the  opening  of  the  council,  some  who  were  experien- 
ced in  the  practice  of  disputation,  began  to  agitate  questions  of 
theology.  A  layman  of  good  sense,  who  had  the  courage  to 
confess  the  name  of  Christ,  in  a  time  of  persecution,  perceiving 
that  many  were  attracted  by  the  force  and  elegance  of  their 
discourses,  undertook  to  rebuke  them  by  remarking,  that  neith- 
er our  Lord  nor  his  apostles  had  taught  us  the  rules  of  logic, 
or  idle  subtleties,  but  the  truth,  which  is  preserved  by  faith  and 
good  works.  All  who  were  present  listened  to  him  with  admi- 
ration, and  approved  of  what  he  had  said.  The  speakers  them- 
selves became  more  moderate  in  consequence ;  and  the  noise 
and  clamor  excited  by  their  animated  declamation  were  no 
longer  heard. 

It  is  also  related*  that  certain  heathen  philosophers  were  anx- 
ious to  take  a  part  in  the  dispute,  some  of  them  wishing  to  be 
made  acquainted  with  the  doctrines  of  the  gospel,  and  others, 
to  whom  the  Christians  were  obnoxious,  on  account  of  the  de- 
caying credit  of  their  own  religion,  desiring  to  create  a  misun- 
derstanding, and  to  foment  divisions  among  them.  One  of 
these  "seekers  after  wisdom,"  in  the  vain  confidence  of  his  im- 
agined eloquence,  assuming  an  insolent  manner,  endeavored  to 

*  Sozomen,  1. 8. 


COUNCIL  OF  NICE.  13 

turn  the  priests  into  ridicule.  But  a  plain  and  illiterate  old 
man,  one  of  those  who  had  been  distinguished  as  confessors, 
was  unable  to  bear  his  arrogance  ;  and,  although  unversed  in 
the  rules  of  logic  and  the  art  of  disputation,  ventured  to  accost 
him.  This  excited  the  laughter  of  some  inconsiderate  persons, 
to  whom  he  was  known,  but  alarmed  the  more  reflecting,  who 
apprehended  that  he  might  expose  himself  in  so  unequal  a  con- 
test. Their  respect  for  his  character,  however,  prevented  any 
attempt  to  hinder  him  from  speaking,  '•  Listen,"  he  said,  "phi- 
losopher, in  the  name  of  Jesus.  There  is  one  God,  the  Creator 
of  heaven  and  earth,  and  of  all  things  visible  and  invisible,  who 
has  performed  all  this  by  the  power  of  his  Word,  and  established 
it  by  the  holiness  of  his  Spirit.  The  Word,  which  we  call  the 
Son  of  God,  pitying  the  errors  of  men  and  their  brutish  way  of 
Hfe,  condescended  to  be  born  of  a  woman,  to  sojourn  among 
them,  and  to  die  for  their  salvation.  He  will  come  again,  to 
judge  the  actions  of  every  one  in  this  life.  We  believe,  in  the 
simplicity  of  our  hearts,  that  this  is  the  truth.  Do  not  then 
fruitlessly  trouble  yourself,  in  seeking  arguments  against  these 
things,  or  in  attempting  to  discover  the  mode  in  which  they 
may  be,  or  not.  But  if  you  believe,  only  tell  me  so."  The  phi- 
losopher, not  a  little  astonished  at  this  unexpected  address,  an- 
swered, I  believe;  and,  thanking  the  old  man  for  having  van- 
quished him,  recommended  it  to  those  with  whom  he  had  for- 
merly agreed  in  sentiment,  to  follow  his  example,  solemnly  de- 
claring, that  the  change  which  he  had  experienced  was  the  ef- 
fect of  divine  power,  and  that  he  felt  himself  inexplicably  im- 
pelled to  embrace  the  faith  of  Christ. 

The  bishops  had  several  conferences  among  themselves  pre- 
viously to  the  day  when  they  were  to  proceed  to  the  formal  de- 
cision of  affairs,  and  on  which,  Constantine  desired  to  be  pres- 
ent. Arius  having  been  sent  for  on  these  occasions,  declared 
his  opinions  as  they  are  given  in  his  letters  ;  * — that  God  has  not 
always  been  a  Father,  and  that  there  was  a  time  when  the  Son 

*  One  of  them  may  be  found  among  the  Documents  annexed,  C. 
2 


14  COUNCIL  OF  NICE. 

was  not ;  that  the  Son  is  a  creature  hke  the  othe-rs;  that  lie  is 
mutable  by  his  nature  ;  that  by  his  free  will  he  chose  to  remain 
virtuous,  but  that  he  might  change  like  others.     He  said  that 
Jesus  Christ  was   not  true  God,  but  divine  by  participation, 
like  all  others  to  whom  the  name  of  God  is  attributed.     He  ad- 
ded, that  he  was  not  the  substantial  Word  of  the  Father,  and  his 
proper  wisdom,  by  which  he  had  made  all  thinjjs,  but  that  he 
was  himself  made  by  the  eternal  wisdom  ;  that  he  is  foreign  in 
every  thing  from  the  substance   of  the  Father  ;  that  we  were 
not  made  for  him,  but  he  for  us,  when  it  was  the  pleasure  of  God. 
who  was  before  alone,  to  create  us ;  that  he  was  made  by  the 
will  of  God,  as  others  are,  having  no  previous  existence  at  all, 
since  he  is  not  a  proper  and  natural  production  of  the  Father, 
but  an  effect  of  his  grace.     The  Father,  he  continued,  is  invisi- 
ble to  the  Son,  and  the  Son  cannot  know  him  perfectly ;  nor, 
indeed,  can  he  know  his  own  substance.     Some  expressions  of 
Arius  are  deemed  too  irreverent  to  be  repeated,  but  the  curious 
reader  may  find  them  in  the  works  of  Athanasius,*     The  bish- 
ops, assembled  as  they  were  from  so  many  different  and  widely 
separated  countries,  stopped  their  ears  on  hearing  such  language, 
and  rejected  this  doctrine  as  remote  and  alien  from  that  of  the 
Church.     After  a  protracted  discussion,  some  were  of  opinion 
that  nothing  new  should  be  introduced,  and  that  they  should 
hold  to  the  faith  which  was  received  from  the  beginning  by  tra- 
dition.    This  was  particularly  the  case  with  those  whose  sim- 
plicity of  character  led  them  to  receive  religious  truths  without 
a  minute  examination.     Others  contended  that  it  was  not  expe- 
dient to  follow  the  opinions  of  the  ancients  without  inquiry. 
Many  of  the  bishops,  and  of  the  ecclesiastics,  who  attended 
them,  acquired   great  reputation  at  these  preliminary  meetings, 
by  exhibiting  their  strength  in  the  art  of  logic,  and  their  prac- 
tised skill  in  disputes  of  this  nature,  and  thus  made  themselves 
known,  not  only  to  the  emperor,  but  also  to  his  courtiers;  and 
from  that  time  Athanasius,  a  deacon  of  the  church  of  Alexan- 

*  Oral.  I.  contra  Arianos,  p.  294  and  295. 


COUNCIL  OF  NICE.  15 

dria,  who  acompanied  his  bishop,  took  the  principal  part  in  this 
important  discussion. 

Constantine  being  desirous  of  meeting  so  great  a  number  of 
prelates  as  were  assembled  at  Nice,  as  well  as  of  promoting 
peace  and  unanimity,  repaired  to  that  city,  after  he  was  in- 
formed of  their  arrival.  But,  as  it  too  frequently  happens, 
many  of  that  sacred  order,  as  if  they  had  met  together  on 
their  private  concerns,  and  supposing  that  they  had  found  a  fa- 
vorable opportunity  of  having  their  grievances  redressed,  pre- 
sented to  the  emperor  written  complaints  against  their  brethren. 
As  he  was  almost  continually  importuned  with  memorials  of 
this  kind,  he  deferred  the  consideration  of  them  all  to  a  certain 
day.  At  the  appointed  time,  he  addressed  the  prelates  to  the 
following  effect.  "  All  these  accusations,  my  friends,  must  be 
finally  determined  at  the  great  day  of  account,  by  the  common 
Judge  of  all  men.  But  it  does  not  belong  to  a  man  like  myself 
to  take  cognizance  of  tliese  mutual  charges,  as  they  are  brougiit 
by  bishops,  who  ought  so  to  demean  themselves  as  not  to  be 
judged  by  others.  Imitate,  then,  the  divine  clemency  in  forgiv-  / 
ing  one  another  ;  and  relinquishing  your  reciprocal  imputations,  j 
agree  to  be  at  peace :  And  let  us  give  our  attention  to  those  ar- 
ticles of  faith,  for  the  consideration  of  which,  we  have  convened 
in  this  place."  He  assured  them,  according  to  Theodoret,*  al- 
though this  seems  to  have  been  said  at  another  time,  that  he  had 
never  read  their  libels.  He  declared  that  the  delinquencies  of 
the  prelates  ought  not  to  be  published,  lest  they  should  prove  an 
occasion  of  offence  to  the  people  ;  and  even  added,  that  if  he 
should  surprise  a  bishop  in  adultery,  he  would  cover  him  with 
his  imperial  mantle,  for  fear  that  the  example  of  the  crime 
should  be  prejudicial  to  those  who  might  witness  it.  He  then 
commanded  them  to  desist  from  their  unseemly  recriminations, 
and  ordered  their  memorials  to  be  thrown  into  the  fire. 

The  day  appointed  by  tHe  emperor  for  the  public  session  of 
the  council  was  under  the  consulate  of  Paulinus  and  Julian, 

*Hist.  Eccles.  1. 11. 


16  COUNCIL  OF  NICE. 

the  thirteenth  of  the  calends  of  July,  answering  to  the  nine- 
teenth of  June,*  A.  D.  325.  On  the  arrival  of  that  clay,  says 
Eusebius,t  all  those  who  were  to  be  present  at  the  coun- 
cil, assembled  in  an  apartment  in  the  centre  of  the  palace 
which  was  larger  than  any  of  the  others.  Many  benches  were 
disposed  on  each  side,  and  every  one  took  his  proper  place. 
When  all  were  seated  with  suitable  decorum,  they  awaited  the 
coming  of  the  emperor.  First  one,  then  another,  and  then  a 
third,  of  his  attendants  entered  the  hall.  Others  also  preceded, 
not  armed  men,  nor  any  of  his  usual  guard,  but  only  his  partic- 
ular friends.  At  the  signal  which  announced  the  entrance  of 
the  emperor,  all  arose,  and  he  appeared  in  the  midst  of  them, 
his  purple  robe,  resplendent  with  gold  and  precious  stones,  daz- 
zling the  eyes  of  the  beholders.  That  his  mind  was  impressed 
with  religious  awe  was  evident  in  his  downcast  eyes,  his  blush- 
ing countenance,  and  his  modest  step  and  movement.  He  was 
taller  than  any  of  those,  by  whom  he  was  surrounded.  Nor  was 
he  in  stature  only,  but  also  in  elegance  of  form,  and  robustness 
of  frame,  superior  to  the  others.  These  external  advantages 
were  heightened  by  courteousness  of  behavior,  and  a  princely 
condescension,  indicative,  says  his  biographer,  of  the  noble 
qualities  of  his  mind.  When  he  had  reached  the  upper  end  of 
the  hall,  he  remained  standing  in  the  middle,  between  the  high- 
est places^  before  a  small  chair,  burnished  with  gold,  which  was 
prepared  for  his  accommodation,  until  he  was  requested  to  be 
seated  by  the  bishops,  who  then  resumed  their  places. 

The  prelate  +  who  occupied  the  seat  on  the  right  side  of  the 
emperor  then  addressed  him  in  a  short  speech,  giving  thanks 
and  praise  to  Almighty  God  for  the  benefits  conferred  on  the 

♦  Socrales  says,  that  it  was  on  the  20th  of  May,  but  Valesius  thinks  he  was  mis- 
taken. Alliens,  bishop  of  Constantinople,  mentions  the  14th  of  June,  but  the  date 
assumed  by  the  writer  is  supported  by  the  council  of  Calcedon  and  the  Alexan- 
drian Chronicle.  The  reader  who  may  wish  to  see  a  full  examination  of  this 
difficult}',  is  referred  to  Tillemont,  memoires  pour  servir  k  V  histoire  ecclesiastique, 
Tom.  VI.  Note  I,  sur  le  Concile  de  Nicee. 

■f  Vit.  Cons.  III.  7.  T  Eustathius,  accord/ng  to  Theodoret.  I.  7. 


COUNCIL  OF  NICE.  17 

Church  through  his  instrumentality.     When  he  was  seated,  the 
spectators  all  continued  in  silence,  fixing  their  eyes  upon  the 
emperor,  who,  surveying  them  with  a  cheerful  and  serene  ex- 
pression of  countenance,  and  employing  a  few  moments  to  col- 
lect his  thoughts,  spake  to  the  following  purport,  in  a  pleasant 
and  subdued  tone  of  voice.     "  It  was,  my  dear  friends,  my  most 
cherished  wish,  that  I  might  one  day  enjoy  the  sight  of  this 
convention.     Having  been  indulged  in  this  desire,  I  return 
thanks  to  God,  the  ruler  of  all,  who,  in  addition  to  innumerable 
other  favors,  has  granted  me  this  greatest  of  all  blessings,  to  see 
you  assembled  together,  and  united  in  your  minds.     May  no 
malignant  foe  disturb  in  future  our  public  happiness.     After  the 
complete  subversion,  by  the  help  of  God  our  preserver,  of  the 
tyranny  of  those,  who  warred  against  the  Most  High,  let  no 
malevolent  demon  again  expose  the  divine  law,  in  any  other 
manner,  to  slander  and  detraction.     An  internal  sedition  in  the 
Church  is,  in  my  apprehension,  more  dangerous  and  formidable 
than  any  war,  in  which  I  can  be  engaged  ;  nor  do  foreign  con- 
cerns, however  unfortunate,  affect  my  mind  with  so  sensible  a 
grief  as  this  unhappy  affjiir.     After  I  had  become  victorious,  by 
divine  assistance,  over  all  my  enemies,  I  thought  that  it  only  re- 
mained for  me  to  render  thanks  to  God,  and  to  participate  in  the 
universal  joy  with  those,  whose  liberation  he  has  accomplished 
through  my  agency  and  efforts.     But  when  the  unwelcome 
news  of  your  dissensions  was  brought  to  my  ears,  I  conceived 
that  the  report  should  by  no  means  be   neglected  ;  and  hoping 
that,  by  my  interference,  a  remedy  might  be  applied  to  the  evil, 
I  sent  for  you  all,  without  delay.     Great  indeed  is  my  satisfac- 
tion to  see  you  assembled  together.     But  I  shall  consider  the  ob- 
ject of  my  prayers  and  labors  as  fully  obtained,  when  I  shall  be- 
hold you  united  in  the  purpose  of  promoting  harmony  and  con- 
cord ;  which,  as  persons  consecrated  to  God,  it  is  your  duty  to 
preach,  and  to  inculcate  on  others.     Endeavor  then,  my  friends, 
ministers  of  God,  and  faithful  servants  of  a  common  master  and 
Saviour,  that,  the  causes  of  your  disagreement  being  removed, 
2* 


18  COUNCIL  OF  NICE. 

all  the  asperities  of  controversy  may  be  smoothed  by  the  dictates 
of  peace.  By  pursuing-  this  course,  you  will  not  only  do  that. 
\vhich  is  pleasing  to  God,  who  is  exalted  above  all,  but  will  con- 
fer an  important  benefit  on  myself,  your  fellow  servant."  The 
emperor  also  remarked,  *  that  the  power  of  the  enemy  being 
destroyed,  and  no  one  remaining  to  make  any  resistance,  it 
would  be  deplorable  indeed,  if  they  should  now  molest  one 
another,  and  give  occasion  to  those,  who  regarded  them  with  no 
friendly  aspect,  to  turn  their  quarrels  into  ridicule.  Their  busi- 
ness, he  said,  was  with  matters  of  theology,  the  decision  of 
which  depended  on  the  instructions  which  the  Holy  Spirit  had 
left  them.  The  gospel,  the  letters  of  the  apostles,  and  the  works 
of  the  ancient  prophets,  teach  us,  with  sufficient  clearness,  what 
we  are  obliged  to  believe  concerning  the  divine  nature.  Let 
us  then  renounce  all  angry  contentions,  and  seek  in  the  books 
Avhich  the  Holy  Ghost  has  dictated,  the  solution  of  our  doubts. 

The  oration  of  Constantino  was  pronounced  in  Latin,  which 
was  his  vernacular  tongue.  Another  person  translated  it  into 
Greek,  which  was  better  understood  by  most  of  the  fathers,  as 
it  was  generally  difliised  in  all  parts  of  the  East.  The  emperor 
then  gave  those  who  presided  in  the  council  an  opportunity  of 
speaking,  and  permitted  the  members  to  examine  matters  of  doc- 
trine and  religious  difterences. 

The  opinions  of  Arius  were  first  examined  in  the  presence 
of  the  emperor.  He  repeated  what  he  had  said  on  former 
occasions.  The  Eusebians,  anxious  to  defend  him,  entered 
into  the  dispute.  The  other  bishops,  who  w^ere  beyond  com- 
parison the  greater  number,  mildly  required  them  to  give  an 
account  of  their  doctrine,  and  to  support  it  by  suitable  proofs. 
But  no  sooner  had  they  begun  to  speak,  tlian  they  seemed  to  be 
at  variance  with  themselves ;  they  remained  confounded,  and 
seeing  the  absurdity  of  their  heresy,  confessed  their  shame  by 
their   silence.t     The  bishops  having  refuted  their  allegations, 

♦  Theodoret,  I.  7. 

t  Athan.  de  decretis,  p.  251. 


COUNCIL  OF  NICE.  19 

explained  the  holy  doctrine  of  the  Church.  The  emperor  pa- 
tiently listened  to  these  disputes,  which  were  agitated  at  first 
with  considerable  warmth.  He  gave  great  attention,  says  Eu- 
sebius,  to  what  was  advanced  on  either  side ;  and  sometimes  re- 
proving, sometimes  encouraging  the  speakers,  he  moderated  by 
degrees  the  violence  of  the  contending  parties.  He  spake  kind- 
ly to  every  one  in  the  Greek  language,  with  which  he  was  not 
unacquainted,  gaining  over  some  of  them  to  his  opinion  by  the 
strength  of  his  arguments,  and  softening  others  by  his  entreat- 
ies. He  commended  those  who  spake  judiciously,  persuaded 
them  all  to  concord,  and  reduced  them  at  last  to  an  agreement 
on  the  contested  points.* 

A  letter  of  Eusebius  of  Nicomedia  was  read  in  the  council, 
which  evidently  contained  the  heretical  opinion,  and  discovered 
the  management  of  the  party.  It  excited  so  much  indignation 
that  it  was  rent  in  pieces,  and  Eusebius  was  overwhelmed  with 
confusion.!  He  says,  among  other  things,  that  if  the  Son  of 
God  was  acknowledged  to  be  uncreated,  it  would  be  necessary 
to  admit,  that  he  was  consubstantial  with  the  Father.t  It  has 
been  thought  that  this  was  the  letter  to  Paulinus  of  Tyre,  in 
which  the  same  idea  is  expressed  in  other  words.<§  The  Arians 
also  presented  to  the  council  a  confession  of  faith,  which  was 
torn  on  being  read,  and  pronounced  to  be  spurious  and  false.  A 
great  outcry  was  raised  against  them,  and  they  were  generally  ac- 
cused of  having  betrayed  the  truth. ||  The  council  wishing  to  set 
aside  the  terms  employed  by  the  Arians,  and  to  use  words  au- 

*Eus.  III.  13. 

t  Eustalh.  as  quoted  by  Theodoret.  I.  8. 

t  According  to  Ambrose,  occasion  was  taken  from  this  expression  of  Eusebius,    -. 
which  discovered  so  great  a  dread  of  the  word  consubstantial,  to  adopt  that  formi- 
dable term  against  the  Arians.    "  Hoc  verbum  posuerunt  patres,  quod  viderunt 
adversariis  esse  formidini ;  ut  tanquam  evaginato  ab  ipsis  gladio,  ipsum  nefandcB 
caput  heroeseos  amputarent."  de  Me  L.  III.  c.  7. 

§  Documents,  D. 

II  Theodoret,  I.  7. 


20  COUNCIL  OF  NICE. 

thorized  by  scripture,  said  that  our  Lord  was  by  nature  the  only 
Son  of  God,  the  alone  Word,  power  and  wisdom  of  the  Father, 
true  God,  according-  to  St.  John ;  the  splendor  of  the  glory,  and 
the  image  of  the  substance  of  the  Father,  as  St.  Paul  writes. 
The  partisans  of  Eusebius  said  among  themselves,*  let  us  con- 
sent to  this,  for  we  also  are  of  God,  since  it  is  written,  "  there  is 
one  God,  from  whom  all  things  proceed."  And  in  another  place, 
"  old  things  have  passed  away,  and  all  things  are  new,  but  all 
things  are  of  God."  The  bishops,  however,  who  comprehend- 
ed their  design,  explained  more  clearly  the  words  "  of  God," 
by  saying  that  the  Son  was  of  the  substance  of  God.  It  is 
true,  they  remarked,  that  creatures  are  said  to  be  from  God,  be- 
cause they  exist  not  of  themselves,  nor  without  a  cause  ;  but  the 
Son  alone  is  properly  of  the  substance  of  the  Father.  For  this 
is  peculiar  to  the  only  begotten  and  true  Word  of  the  Father, 
and  therefore  the  expression  "  of  the  sub.stance  of  the  Father" 
has  been  employed. 

The  prelates  having  again  asked  the  Arians,  who  seemed  to 
be  few  in  number,  if  they  allowed  that  the  Son  was  not  a  crea- 
ture, but  the  alone  power,  wisdom  and  image  of  the  Father,  and 
in  no  respect  whatever  different  from  him,  and  that  he  is  true 
God,  it  was  observed,  that  Eusebius  and  his  adherents  made 
signs  to  one  another  that  all  these  particulars  might  agree  to 
men,  for  we  too,  said  they,  are  called  the  image  and  glory  of 
God.  There  are  many  powers,  for  it  is  written,  "all  the  pow- 
ers of  God  went  out  of  Egypt."  The  caterpillars  and  locusts 
too  are  called  the  great  power.  "  The  God  of  powers  is  with 
us,  the  God  of  Jacob,  our  protector."  We  are  not  merely  the 
children  of  God,  since  the  Son  of  God  himself  calls  us  his 
brethren.  And  as  to  their  denominating  the  Son  true  God,  that 
occasions  us,  they  said,  no  embarrassment,  for  he  is  so  truly, 
because  he  has  been  made  so.  But  the  bishops  perceiving  their 
sophistry  and  dissimulation,  produced  a  collection  of  passages 

*  Athan.  de  decret.  p.  3G7,  et  epist.  ad  Africanos,  as  reported  by  Theodoret.  I.  8. 


COUNCIL  OF  NICE.       '  21 

from  the  sacred  writings,  where  the  Son  is  called  splendor, 
fountain,  river,  and  figure  of  the  substance ;  and  quoted  the 
words  "  in  thy  light  shall  we  see  light,"  and  "  I  and  my  Father 
are  one."  Finally,  they  explained  themselves  with  more  clear- 
ness and  brevity,  in  declaring  that  the  Son  is  consubstantial 
with  the  Father,  making  use  of  the  Greek  word  ofwovdiog,  which 
this  dispute  has  since  rendered  so  celebrated,  as  expressive  of  the 
meaning  of  the  terms  and  passages  which  have  been  cited.  It 
was  understood  to  signify  that  the  Son  is  not  only  Uke  the 
Father,  but  so  similar  that  he  may  be  called  with  propriety  the 
same ;  and  implies  that  the  resemblance  and  immutability  of 
the  Son  is  difierent  from  that  which  is  affirmed  of  us,  and 
which  we  acquire  by  the  practice  of  virtue,  and  the  observation 
of  the  divine  commands.  Besides,  bodies  which  have  a  resem- 
blance only,  may  be  separate  and  distant ;  as  a  father  and  a  son, 
however  great  may  be  the  hkeness  between  them.  But  the  Son 
of  God  was  considered  not  only  similar  to  the  substance  of  the 
Father,  but  inseparable  from  it,  —  the  Word  being  always  in 
the  Father,  and  the  Father  in  the  Word. 

The  Arians  rejected  with  murmu rings  and  contempt  the 
term  consubstantial,  complaining  that  it  was  not  to  be  found  in 
the  Scriptures,  and  might  be  taken  in  a  very  exceptionable 
sense.  For,  they  remarked,  that  which  is  of  the  same  substance 
with  another  is  derived  from  it  in  one  of  these  three  modes  ;  by 
production,  as  a  plant  from  its  root ;  by  fluxion,  as  children  from 
their  fathers  ;  or  by  division,  as  in  abstracting  three  or  four  pie- 
ces from  a  mass,  for  instance,  of  gold.*  The  Catholics  explain- 
ed so  happily  the  term  consubstantial,  that  the  emperor  himself, 
little  as  we  may  suppose  him  to  have  been  familiar,  from  his  ed- 
ucation and  military  habits  of  life,  with  theological  inquiries, 
perceived  that  it  did  not  include  any  corporeal  idea,  no  division 
being  signified  of  the  substance  of  the  Father,  which  is  altogeth- 
er immaterial  and  divine,  and  must  therefore  be  understood  on- 
ly in  a  divine  and  inefiable  manner.     They  demonstrated  the 

*  Basil,  Epist.  300. 


22  COUNCIL  OF  NICE. 

injustice  of  their  opponents,  in  objecting  to  this  word,  on  the 
pretence  that  it  is  not  to  be  found  in  Scripture,  when  they  them- 
selves scrupled  not  to  employ  expressions,  which  are  not  in  the 
sacred  writings,  such  as,  that  the  Son  of  God  was  made  from 
nothing,  and  had  not  always  existed.  They  added,  that  the 
term  consubstantial  was  not  a  new  one,  and  that  it  had  been 
used  by  illustrious  bishops  of  Rome  and  Alexandria  in  opposing 
those  who  represented  that  the  Son  was  a  work,  or  creation. 
Eusebius  of  Cesarea  himself  acknowledges  this.*  It  was  insisted 
by  some,  that  the  word  consubstantial  had  been  objected  to,  as 
improper,  in  the  council  of  Antioch,  which  was  held  against 
Paul  of  Samosata.  But  this,  it  was  asserted,  was  because  it  had 
been  taken  in  a  gross  manner,  as  implying  division,  as  when  it 
is  said  that  several  pieces  of  money  are  of  the  same  metal.  But 
the  only  question  in  reference  to  Paul,  was  to  show  that  the  Son 
was  before  all  things,  and  that,  being  the  Word,  he  was  made 
flesh ;  whereas  the  Arians  admit  that  he  was  before  all  time, 
maintaining,  however,  that  he  was  made,  and  that  he  was  one 
of  the  creatures.  They  declared  that  his  resemblance  to,  and 
union  with,  the  Father,  was  not  with  regard  to  his  substance  or 
nature,  but  in  a  conformity  of  will  and  counsel.t 

After  the  word  consubstantial,  and  others  the  best  adapted  to 
express  the  cathoUc  faith,  were  agreed  on,  Hosius,  according  to 
Athanasius,  drew  up  the  form,  as  recorded  in  the  letter  of  Eu- 
sebius. All  the  bishops  approved  of  this  symbol  and  subscribed 
it,  with  the  exception  of  a  small  number  of  Arians.t  At  first, 
there  were  seventeen  who  refused  to  subscribe,  but  the  number 
was  afterwards  reduced  to  five,  viz.  Eusebius  of  Nicomedia, 
Theognis  of  Nice,  Maris  of  Calcedon,  Theonas  and  Secundus  of 
Lybia.    Eusebius  of  Cesarea  agreed  to  the  word  consubstantial, 

*  Documents,  E. 

+  By  comparing  the  above  sketch  of  the  debate  on  this  subject,  derived  from 
Athanasius  and  others,  with  the  account  of  it  given  in  the  letter  of  Eusebius  of 
Cesarea,  (Doc.  E.)  M'hich  is  somewhat  different,  if  not  in  certain  particulars  con- 
tradictory, the  intelligent  reader  may  be  the  better  enabled  to  elicit  the  truth. 

t  Socrates,  1,8, 


COUNCIL  OF  NICE.  23 

after  having  opposed  it  the  preceding  day.  Three  of  the  five 
who  have  been  named  conceded  the  point  at  last,  from  the  fear 
of  deposition.  Theonas  and  Secundus  only,  continued  obsti- 
nately attached  to  Arius,  and  the  Synod  anathematized  them 
with  him.*  The  writings  of  Arius  were  condemned  at  the 
same  time  with  himself,  and  particularly  his  Thalia,  t 

The  question  relating  to  the  observance  of  Easter,  which  was 
agitated  in  the  time  of  Anicetus  and  Poly  carp,  and  afterwards 
in  that  of  Victor,  was  still  undecided.  It  was  one  of  the 
principal  reasons  for  convoking  the  council  of  Nice,  being  the 
most  important  subject  to  be  considered  after  the  Arian  contro- 
versy. It  appears  that  the  churches  of  Syria  and  Mesopotamia 
continued  to  follow  the  custom  of  the  Jews,  and  celebrated  Eas- 
ter on  the  fourteenth  day  of  the  moon,  whether  falling  on  Sunday 
or  not.  All  the  other  churches  observed  that  solemnity  on  Sun- 
day only,  viz.  those  of  Rome,  Italy,  Africa,  Lybia,  Egypt,  Spain, 
Gaul  and  Britain  ;  and  all  Greece,  Asia,  and  Pontus.  It  was 
considered  indecorous,  and  as  affording  occasion  of  scandal  to 
unbelievers,  that  while  some  were  engaged  in  fasting  and  peni- 
tence, others  should  be  indulging  in  festivity  and  relaxation. 

This  subject  having  been  discussed,  it  was  decreed  to  cele- 
brate Easter  on  the  same  day,  and  the  oriental  prelates  promis- 

*  Philostorgius,  an  Arian  historian,  of  whose  work  an  epitome  is  extant  by 
Photius,  acknowledges  that  all  the  bishops  agreed  to  the  Nicene  Creed,  with  the 
exception  of  Secundus  and  Theonas.  But  the  Arian  prelates  who  embraced  the 
decision  of  the  council,  artfully  concealed  under  the  word  ouoovator  the  term 
ouotovaior,  the  former  signifying  of  the  same  substance,  and  differing  in  orthogra- 
phy only  by  a  letter  from  the  latter,  which  means  like,  or  similar.  The  course 
they  adopted  (in  assenting  to  the  decrees  of  the  council,)  was  by  the  suggestion  of 
Constantia,  sister  of  the  emperor.    Phil.  L.  I.  8. 

t  It  was  a  chant  set  to  the  same  measure  and  music  as  the  infamous  songs  for- 
merly composed  for  convivial  occasions  by  Sotades,  a  Greek  poet,  proverbial  for 
bis  flagrant  immoralities.  This  was  sufficient  to  render  it  odious,  to  say  nothing  of 
the  erroneous  opinions  which  it  contained,  for  Arius  had  incorporated  into  it  the 
substance  of  his  doctrines.  He  composed  several  other  airs,  to  insinuate  hisopin. 
ions  more  agreeably  into  vulgar  and  uncultivated  minds.  Some  of  them  were 
intended  for  travellers,  sailors,  and  millers.    See  Phil.  L.   I.  2. 


24  COUNCIL  OF  NICE. 

ed  to  conform  to  the  practice  of  Rome,  of  Egypt,  and  of  all  the 
West.  St.  Athanasius  remarks  a  difference  of  language,  in  pro- 
nouncing on  this  subject,  from  tliat  which  was  used  in  reference 
to  the  faith.  With  respect  to  the  latter  it  is  said,  "  this  is  the 
catholic  faith,  we  believe,"  6oC.,  in  order  to  show  that  it  was  no 
new  determination,  but  an  apostohc  tradition.  Accordingly,  no 
date  is  given  to  this  decision,  neither  the  day  nor  the  year  being 
mentioned.  But  with  regard  to  Easter,  it  is  said,  "  we  have  re- 
solved as  follows,"  in  order  to  show  that  all  were  expected  to 
obey.*  Easter  day  was  fixed  on  the  Sunday  immediately  fol- 
lowing the  new  moon  which  was  nearest  after  the  vernal  equi- 
nox, because  it  is  certain  that  our  Saviour  rose  from  the  dead 
on  the  Sunday  which  next  succeeded  the  passover  of  the  Jews. 
In  order  to  find  more  readily  the  first  day  of  the  moon,  and  con- 
sequently the  fourteenth,  the  council  ordained  that  the  cycle  of 
nineteen  years  should  be  made  use  of,  because  at  the  end  of  this 
period,  the  new  moons  return  very  nearly  to  the  same  days  of 
the  solar  year.  This  cycle,  which  is  denominated,  in  Greek, 
'Evvsuy.atiUK«tTr,itc.  liad  been  discovered  about  seven  hundred 
and  fifty  years  before,  by  Meto,  a  mathematician  of  Athens,  and 
it  has  since  been  termed  the  golden  number,  because  it  was  cus- 
tomary to  mark  in  t!ie  calendar,  with  letters  of  gold,  the  days  of 
the  new  moon.  It  has  been  thought  that  the  synod  assigned  the 
task  of  this  calculation  to  Eusebius  of  Cesarea.  It  is  certain, 
however,  that  he  had  composed  a  paschal  canon  of  nineteen 
years,  and  that  he  had  explained  the  nature  and  origin  of  this 
question  in  a  treatise  dedicated  to  the  emperor  Constantino,  who 
gave  him  thanks  for  it  in  a  letter.  But  notwithstanding  the 
decision  of  the  council  there  were  soniequartodecimans,  as  they 
were  termed,  who  remained  pertinaciously  attached  to  the  cele- 
bration of  Easter  on  the  fourteenth  of  the  moon,  and  among 
others  the  Audeans,  schismatics  of  Mesopotamia.  They  found 
fault  with  the  council,  reproachfully  remarking,  that  this  was 

*Synod.  Arim.  et  Seleuc.  Epist.  p.  873. 


COUNCIL  OF  NICE.  25 

the  first  time  that  the  ancient  tradition,  through  complaisance 
for  Constantine,  had  been  departed  from. 

The  Synod  was  also  desirous  of  applying  a  remedy  to  the 
schism  of  the  Meletians,  who  had  occasioned  a  division  in 
Egypt  for  twenty-four  years,  and  who  encouraged  the  Arians  by 
their  union  with  the  party.  Meletius  was  treated  with  consid- 
erable lenity — more,  it  was  thought,  than  he  deserved.  He  was 
permitted  to  continue  in  Lycopolis,  the  city  of  his  residence,  but 
was  deprived  of  his  ecclesiastical  powers  and  authority,  being 
merely  permitted  to  retain  the  title  of  bishop.  But  the  reader 
is  referred  to  the  synodical  epistle*  for  the  particulars  in  relation 
to  Meletius,  and  those  who  had  received  ordination  at  his  hands. 

Another  part  of  the  business  of  the  council  was  the  framing 
of  several  canons,  or  general  laws  of  discipline,  not,  it  is  under- 
stood, to  establish  a  new  code  of  regulations,  but  chiefly  to  pre- 
serve the  ancient  rules  of  conduct  imposed  on  the  clergy,  which 
had  been  too  much  relaxed  or  neglected.  These  canonst  are 
twenty  in  number,!  and  have  been  acknowledged  as  genuine  by 
all  antiquity.  The  bishops  were  inclined  to  pass  an  ecclesiastic- 
al law  in  addition  to  the  others,  requiring,  according  to  Socra- 
tes, that  those  wlio  had  been  admitted  to  holy  orders,  the  bish- 
ops, priests  and  deacons,  and.  according  to  Sozomen,  the  sub- 
deacons  also,  should  abstain  from  cohabitation  with  the  wives 
whom  they  had  married  while  they  were  laymen.  When  this 
topic  was  proposed  for  debate,  and  the  opinions  of  the  synod 
were  called  for,  Paphnutius,  rising  from  his  seat  in  the  midst  of 
the  bishops,  and  raising  his  voice,  protested  against  the  imposi- 
tion of  so  heavy  a  yoke  on  the  clergy,  remarking,  in  the  words 
of  St.  Paul,  that  marriage  was  honorable  and  the  nuptial  bed 
undefiled,  and  that  such  an  excess  of  rigor  might  rather  be  in- 
jurious than  beneficial  to  the  Church  ;  that  every  one  was  not 
capable  of  so  entire  a  continence,  and  that  the  repudiated  wives 

*  F.  t  Documents,  I. 

t  Some  of  the  Eastern  Christians  mention  a  much  greater  number.  See  J.  S. 
Asseman.  Bibloth.  Orient.  Clement.  Vatic,  torn.  I.  p.  22,  195,  and  Cave,  Hist. 
Lit.  p.  224. 

3 


26  COUNCIL  OF  NICE. 

might  forfeit,  perhaps,  their  conjugal  virtue.  He  added,  that  he 
considered  the  marriage  union,  sanctioned  by  the  laws,  as  pure 
and  chaste;  that  it  was  sufficient,  according  to  ancient  usage, 
that  he,  who  had  once  been  admitted  to  the  clerical  order,  should 
no  longer  be  permitted  to  marry  ;  but  that  it  was  unnecessary 
to  separate  him  from  the  wife  whom  he  had  espoused  when  in 
the  condition  of  a  layman.  It  was  thus  that  the  venerable  con- 
fessor supported  his  sentiments,  although  he  had  not  only  never 
been  married  himself,  but  had  always  refrained  from  illicit  in- 
tercourse with  the  other  sex,  having  been  educated  from  child- 
hood in  a  monastery,  in  which  he  was  distinguished  for  his  sin- 
gular purity  of  Ufe.  The  council  acceded  unanimously  to  the 
views  of  Paphnutius,  and,  without  further  deliberation,  left 
those  who  were  already  married  to  continue  in  the  state  of  wed- 
lock or  not,  at  their  own  discretion. 

It  will  be  perceived  that  the  eighth  canon  of  the  synod  re- 
lates to  the  sect  of  Novatians.  who  were  called  Cathari,  that  is, 
the  pure.  The  last  words  of  this  canon  are  remarkable,  and 
contain  an  important  rule,  that  there  should  never  be  two  bish- 
ops in  the  same  city.  The  emperor,  moved  by  his  zeal  for 
peace  and  union  in  the  Church,  had  invited  to  the  council  a 
Novatian  bishop  by  the  name  of  Acesius.  A  conversation  of 
some  interest  between  Constantine  and  this  prelate  is  recorded 
both  by  Socrates  and  Sozomen,  which  may  be  as  well  related, 
perhaps,  in  this  place  as  in  any  other.  When  the  form  of  faith 
was  written,  and  the  synod  had  subscribed  it,  the  emperor  asked 
Acesius,  if  he  also  agreed  to  that  confession  of  faith,  and  ap- 
proved of  the  resolution  concerning  Easter.  "  My  prince,"'  he 
replied,  "I  know  of  nothing  new  determined  by  the  council.  I 
have  always  understood,  that  from  the  beginning,  from  the  very 
days  of  the  apostles,  the  same  definition  of  the  faith,  and  the 
same  time  of  celebrating  the  festival  of  Easter,  has  been  hand- 
ed down  to  us  by  tradition."  "  Why  then,"  rejoined  the  emperor, 
"do  you  separate  yourself  from  our  communion  V  Acesius  ex- 
plained to  him  what  had  happened  under  the  persecution  of 


COUNCIL  OF  NICE.  27 

Decius,  when  many  fell  from  the  profession  of  the  faith ;  and 
spake  of  the  rigor  of  the  canon,  which  forbade  receiving  those, 
to  the  participation  of  the  sacred  mysteries,  who,  after  baptism, 
had  committed  any  such  sin  as  is  pronounced  in  scripture  to  be 
a  sin  unto  death.  "  They  ought,  indeed,"  he  said,  "  to  be  urged  to 
repentance,  but  not  encouraged  to  hope  for  pardon  through  the 
ministration  of  the  priests.  For  this  they  should  look  directly 
to  God,  who  alone  has  the  power  and  prerogative  of  remitting 
sins."  The  bishop  having  thus  spoken,  the  emperor  replied, 
"  Take  a  ladder,  Acesius,  and  ascend  alone  to  heaven." 

Before  separating,  the  council  prepared  a  synodical  epistle,* 
chiefly  intended  for  the  church  of  Alexandria,  as  being  most  in- 
terested in  all  the  acts  of  the  Synod.  It  is  also  addressed  to  all 
the  faithful  of  Egypt,  Pentapolis,  Lybia,  and  all  other  churches 
whatever.  The  emperor  Constantine  wrote  at  the  same  time 
two  letters,  in  order  to  promulgate  the  ordinances  of  the  council, 
and  to  make  them  known  to  those,  who  were  not  present  at  the 
convention.  The  first  t  is  directed  to  the  churches  in  general, 
and  informs  them  that  the  faith  has  been  examined,  and  placed 
in  so  clear  a  light  that  no  difficulty  remains.  Copies  of  this 
letter  were  dispatched  to  all  the  provinces.  The  second  I  is 
particularly  (addressed  to  the  church  of  Alexandria.  He  pub- 
lished also  another  letter,  or  more  properly  an  edict,  directed  to 
the  bishops  and  people,  condemning  Arius  and  his  writings.  He 
says  that  Porphyry,  having  composed  impious  books  against 
Christianity,  rendered  himself  infamous  in  the  eyes  of  posterity, 
and  that  his  writings  were  destroyed.  It  has  in  like  manner, 
he  continues,  been  decreed,  that  Arius  and  his  followers  be  call- 
ed Porphyrians,  so  that  they  may  bear  the  name  of  him  whom 
they  have  imitated ;  and  that  if  any  book  written  by  Arius 
shall  be  found,  it  shall  be  committed  to  the  flames,  that  no  mon- 
ument of  his  corrupt  doctrine  may  descend  to  future  ages.  He 
declares  that  whoever  shall  be  convicted  of  having  concealed 

*  F.  t  Documents,  G.  t  Documents,  H. 


28  COUNCIL  OF  NICE. 

any  book  composed  by  Arius,  instead  of  burning  it,  shall  suffer 
death  immediately  after  his  apprehension.  With  whatever  de- 
gree of  aversion' we  may  contemplate  the  doctrines  of  Arius,  it 
is  painful  to  witness  so  melancholy  a  forgetfulness  in  the  first 
Christian  emperor,  of  the  benignant  temper  of  Him,  who  re- 
buked the  unhallowed  zeal  of  the  disciples,  as  not  knowing  what 
spirit  they  were  of,  who  would  have  called  down  fire  from  heav- 
en to  consume  the  inhospitable  Samaritans.  At  the  same  time, 
Arius  and  the  two  prelates  who  adhered  the  most  obstinately  to 
his  party,  Secundus  and  Theonas,  were  banished  by  the  empe- 
ror. 

The  council  concluded  its  session  on  the  twenty-fifth  day  of 
August,  A.  D.  325,  a  month  after  the  commencement  of  the 
twentieth  year  of  the  reign  of  Constantine,  who  ascended  the 
throne  on  the  twenty-fifth  of  July,  A.  D.  306 ;  but  it  is  thought 
that  the  festival  on  that  occasion,  which  was  celebrated  in  every 
part  of  the  empire  with  great  solemnity,  was  deferred  in  compli- 
ment to  the  termination  of  the  synod.  During  the  public  re- 
joicings, Eusebius  of  Cesarea,  in  the  presence  of  Constantinej 
and  surrounded  by  the  bishops,  pronounced  a  panegyric  on  the 
emperor.  A  magnificent  entertainment  was  provided  by  that 
prince,  "  for  the  ministers  of  God,"  to  borrow  the  graphic  lan- 
guage of  Eusebius,  "now  reconciled  with  one  another,  as  an  ac- 
ceptable sacrifice  offered  to  the  Divine  Being,  through  them. 
No  one  of  the  bishops  was  absent  from  the  imperial  banquet, 
which  was  more  admirably  conducted  than  can  possibly  be  de- 
scribed. The  guards  and  soldiers,  disposed  in  a  circle,  were 
stationed  at  the  entrance  of  the  palace  with  drawn  swords. 
The  men  of  God  passed  through  the  midst  of  them  without 
fear,  and  went  into  the  most  private  apartments  of  the  royal  ed- 
ifice. Some  of  them  were  then  admitted  to  the  table  of  the 
emperor,  and  others  took  the  places  assigned  them  on  either 
side.  It  was  a  lively  image  of  the  kingdom  of  Christ,  and  ap- 
peared more  like  a  dream  than  a  reality."  At  the  conckision 
of  this  splendid  festival,  the  emperor  courteously  saluted  every 


COUNCIL  OF  NICE.  29 

individual  of  the  company,  and  presented  his  guests  with  rich 
and  valuable  gifts,  according  to  their  respective  rank  and  merits. 
When  they  were  about  to  separate,  he  took  a  friendly  leave  of 
them,  exhorting  them  to  union,  harmony  and  mutual  conde- 
scension ;  and  concluded  by  recommending  himself  to  their 
prayers.  Thus  ended  the  great  Council  of  Nice,  which,  it  is 
Said,  is  still  celebrated  by  the  Greeks  and  Orientals  among  the 
festivals  of  the  saints. 

Nothing,  in  the  preceding  narrative,  appears  to  give  any 
countenance  to  that  supremacy  of  the  bishop  of  Rome,  which 
was  claimed  and  conceded  in  later  ages.  He  was  merely  repre- 
sented in  his  absence  by  two  presbyters.  He  seems  to  have  pos- 
sessed no  pre-eminence,  nor  any  exclusive  privileges.  Bossuet 
indeed  asserts,  on  the  authority  of  Gelasius  Cyzicenus,  a  writer 
in  the  latter  part  of  the  fifth  century,  that  Hosius  was  one  of  the 
legates  of  the  Roman  prelate,  and  presided  in  the  council;  but  it 
is  generally  admitted  that  the  testimony  of  Gelasius  is  of  Utde 
value  when  unsupported  by  other  writers  ;  and  no  earlier  histo" 
rian  makes  any  mention  of  a  fact,  which,  if  true,  would  scarcely 
have  been  left  unrecorded. 

The  remarkable  unanimity  of  the  synod  on  the  subject  of  our 
Saviour's  true  and  proper  divinity,  the  only  one  examined  by 
that  convention,  which  excites  much  interest  at  the  present  day, 
may  be  considered,  under  the  peculiar  oircumstances  of  the 
case,  as  allbrding  a  powerful  confirmation  of  the  truth  of  this 
important  doctrine.  Every  part  of  the  Christian  world  was 
virtually  represented  by  men,  who,  from  their  commanding  sta^ 
tion  and  favorable  opportunities,  must  be  supposed  to  have  been 
well  acquainted  with  what  was  understood  to  have  been  the 
doctrine  of  the  apostles,  on  this  important  article  of  our  faith. 
Most  of  them,  probably,  lived  within  two  centuries  of  the  death 
of  St.  John.  Could  the  original  doctrine  have  been  lost  in  a 
period  so  comparatively  short  ?  Could  it  have  been  corrupted  ? 
Could  it  have  been  generally  corrupted  throughout  the  Church  ? 
If  not,  the  fathers  of  Nice  must  have  held,  in  this  respect,  the 
3* 


30  COUNCIL  OF  NICE. 

faith  delivered  by  the  first  preachers  of  Christianity,  and  conse- 
quently the  true  one.  They  could  not  have  been  ignorant  of 
what  was,  and  had  been,  believed,  in  their  respective  countries. 
The  agreement,  therefore,  on  this  point,  of  so  many  different 
nations,  as  expressed  by  their  representatives,  nations  of  such  va- 
rious characters,  pursuits,  manners,  customs  and  prejudices,  can 
be  satisfactorily  accounted  for  only  on  the  supposition,  that  they 
had  received  their  behef  from  a  common  source,  and  preserved  it 
pure  by  tradition,  during  the  few  generations  which  had  elapsed 
from  the  time  when  they  first  received  the  gospel  from  the  apos- 
tles themselves,  or  from  those  who  lived  not  long  after  the  apos- 
tolic age.  It  may  be  said,  that  many  of  the  members  of  the  coun- 
cil might  have  been  deterred  from  expressing  their  real  belief,  as 
some  few  of  them  undoubtedly  were,  from  the  fear  of  exile  or 
deposition.  But  they  appear  to  have  been  almost  unanimous  on 
this  subject  before  any  threats  of  that  kind  were  held  out,  and 
therefore  such  an  apprehension  could  have  operated  on  a  very 
small  number  only;  and  if  even  a  mere  majority  had  been  Ari- 
ans,  the  danger  would  obviously  have  been  on  the  other  side. 
St.  Chrysostom  remarks,  that  it  would  be  absurd  to  charge  the 
council,  composed  as  it  was,  in  a  great  measure,  of  saints  and 
confessors,  either  with  ignorance  or  fear.  Nor  does  this  reflec- 
tion seem  to  be  unfounded.  For,  how  can  it  be  reasonably  sup- 
posed, that  in  the  situation  in  which  they  were  placed,  and 
which  has  already  been  adverted  to,  they  could  be  in  any  doubt 
whether  our  Lord  was  divine  in  the  strict  sense  of  the  term,  or 
a  creature  only,  however  exalted  in  rank  and  dignity  ;  or  that 
such  men  would  have  disguised  their  genuine  persuasion,  from 
the  fear  of  losing  their  sacerdotal  honors,  or  of  missing  those 
temporal  advantages  and  emoluments,  which  they  might  natu- 
rally have  expected  to  enjoy  under  the  dominion  of  a  Christian 
prince  ?  Was  it  for  them,  men  of  unblemished  integrity  and 
virtue,  basely  to  violate  their  consciences  for  "  a  piece  of  bread^' " 
or  descend,  for  the  sake  of  office,  from  their  elevated  position, 
as  "  good  soldiers  of  Jesus  Christ,"  to  the  meanness  of  tfubter- 


COUNCIL  OF  NICE.  31 

fiige  and  dissimulation  ?  Was  it  for  men  who  were  born  and 
grew  up  amidst  scenes  of  pagan  insult,  cruelty  and  oppression, 
and  many  of  whom,  for  their  courageous  defence  of  the  truth, 
had  been  deprived  of  their  substance,  or  loaded  with  chains,  or 
confined  in  a  dungeon,  or  maimed  and  disfigured  in  their  per- 
sons ;  and  who  would  doubtless  have  accompanied  their  heroic 
brethren  in  the  faith,  who  "  counted  not  their  lives  dear  unto 
them,"  to  the  scaffold  or  the  stake ;  or  would  have  expired  in 
torments  on  the  rack,  or  been  nailed  to  a  cross,  or  become  food 
for  lions,  rather  than  "  blaspheme  that  worthy  name  whereby 
they  were  called ;  " — was  it  for  them  to  stoop  to  such  moral  de- 
gradation ?  men,  too,  some  of  whom  had  been  distinguished  by 
the  episcopal  mitre  at  a  period  when  it  was  so  far  from  advanc- 
ing their  worldly  interest,  that  it  only  exposed  them  more  surely 
to  the  "loss  of  all  things,"  added  to  their  toils,  their  trials  and 
their  sufferings,  and  served  but  to  render  them  a  more  conspicu- 
ous mark  for  heathen  persecution  ? 

It  may  be  thought  that  the  language  and  actions  of  the  pre- 
lates were  sometimes  harsh  and  overbearing,  and  httle  adapted 
to  encourage  freedom  of  debate.  It  must  be  confessed,  that, 
measured  by  the  standard  of  modern  usage  in  deliberative  bod- 
ies, their  deportment  was  occasionally  vehement  and  impassion- 
ed. But,  is  no  allowance  to  be  made  for  ancient  manners,  and 
for  the  fervid  and  exaggerated  style,  both  of  speaking  and  act- 
ing, when  under  the  influence  of  strong  emotion,  so  prevalent  in 
the  eastern  and  southern  regions,  of  which  so  considerable  a 
proportion  of  the  members  of  the  synod  were  natives  ?  It  might 
be  asked,  however,  from  what  cause  so  general  an  ebullition 
of  indignant  feeling  proceeded.  Was  it  not  that  their  ears  were 
wounded  by  language  which  they  considered  as  blasphemous, 
and  that  sentiments  were  avowed  which  they  regarded  as  alien 
from  the  belief  of  every  part  of  the  globe  enlightened  by  the 
gospel,  and  contrary  to  the  uniform  and  uninterrupted  tradition 
every  where  received  from  the  times  of  the  apostles  ;  a  tradition 
to  which,  as  well  as  to  the  scriptures,  they  solemnly  appealed  ; 


32  COUNCIL  OF  NICE. 

while,  on  the  other  hand,  although  the  Arians  alleged  passages 
from  the  sacred  writings  in  support  of  their  opinion,  they  did 
not  even  pretend  that  it  was  sanctioned  by  the  ancient  and  uni- 
versal faith  of  the  Christian  Church  ? 

It  will  only  be  added,  that  the  greater  part  of  the  protestant 
community  believe  that  the  doctrine  of  our  Saviour's  divinity  is 
satisfactorily  proved  by  the  Scriptures  alone,  independently  of 
any  foreign  aid,  on  a  fair  application  to  the  sacred  text  of  the  le- 
gitimate rules  of  interpretation.  But  if,  on  a  view  of  what  has 
been  advanced  from  the  words  of  scripture  for  and  against  that 
doctrine,  any  doubt  on  that  subject  should  remain,  would  not 
the  historical  evidence  afforded  by  the  result  of  the  synod  of 
Nice,  (evidence  which,  in  secular  concerns,  would  be  esteemed 
of  great  importance  in  determining  a  question  of  fact,)  go  far  to 
remove  it,  without  assuming,  with  the  Church  of  Rome,  the  in 
fallible  authority  of  that  venerable  convocation,  or  believing, 
with  Constantine,  that  its  decision  was  guided  by  divine  inspi- 
ration 'J 

The  opinions  of  the  "disputatious  presbyter"  of  Alexandria, 
whose  followers  were  soon  divided  into  several  sects,  long  con- 
tinued to  be  the  occasion  of  angry  contentions  and  mutual  per- 
secutions, by  no  means  becoming  such  as  "profess  and  call  them- 
selves Christians."  The  Arians  flourished,  at  one  period,  in  the 
sunshine  of  imperial  favor,  and  were  involved,  at  another,  in 
disgrace  and  calamity.  But  their  internal  dissensions  hastened 
their  decline.  The  faith  established  at  Nice  prevailed  at  length, 
and  "the  consubstantiality  of  the  Father  and  the  Son,"  says  a 
modern  historian,*  "  has  been  unanimously  received  as  a  funda- 
mental article  of  the  Christian  faith,  by  the  consent  of  the  Greek, 
the  Latin,  the  Oriental,  and  the  Protestant  Churches." 

♦  Gibbon,  Decline  and  Fall  of  the  Roman  Empire,  Vol.  III.  p.  331. 


DOCUMENTS 

RELATING   TO    THE    PRECEDING   NARRATIVE. 

In  the  translation  of  the  Letters,  which  are  found  in  Socrates,  with  the  excep- 
tion of  those  of  Arius  and  Eusebius  of  Nicomedia,  which  are  recorded  by  Theo- 
doret,  the  edition  of  Valesius,by  Reading,  Cambridge,  17'20,  has  been  used. 

A. 

Letter  of  Alexander,  Bishop  of  Alexandria. 

To  our  beloved,  and  most  honored  colleagues,  in  all  places,  in 
the  minicstry  of  the  Catholic  Church,  Alexander,  greeting  in  the 
Lord. 

As  the  body  of  the  Catholic  Church  is  one,  and  as  it  is 
commanded  in  the  divine  scriptures  that  we  should  preserve 
the  bond  of  peace  and  concord,  it  is  proper  that  we  should  write 
and  signify  to  one  another,  what  happens  to  any  one  of  us ;  so 
that  if  one  member  suffer  or  rejoice,  the  others  may  sympathize 
or  rejoice  with  him.  In  our  jurisdiction,  then,  there  have  lately 
appeared  iniquitous  men,  and  enemies  of  Christ,  teaching  an 
apostacy  which  might  be  justly  thought  and  called  a  forerunner 
of  Antichrist.  I  had  intended  to  bury  this  matter  in  silence,  that 
the  evil,  being  confined  to  the  apostates  themselves,  might  haply 
die  away  ;  and  that  it  might  not,  by  passing  into  other  places, 
pollute  the  ears  of  some  of  the  more  simple.  But  since  Euse- 
bius, who  is  now  of  Nicomedia,  imagining  that  the  affairs  of 
the  Church  depend  upon  his  direction,  (because,  leaving  the 


34  COUNCIL  OF  NICE. 

Church  of  Berytus,  he  coveted  and  obtained,  with  impunity,  that 
of  Nicomedia,)  has  undertaken  to  protect  these  apostates,  and 
to  write  letters  in  their  favor  to  every  quarter,  that  he  may  draw 
ignorant  men  into  this  worst  of  heresies,  and  most  inimical  to 
Christ;  I  thought  it  was  necessary,  knowing  what  is  written  in 
the  law,  that  I  should  no  longer  forbear,  but  inform  you  all,  that 
you  may  know  who  these  apostates  are,  and  the  unfortunate 
language  in  which  their  error  is  expressed;  and  that  in  case 
Eusebius  should  have  written  to  you,  you  may  pay  no  re- 
gard to  him.  Willing  now  to  renew  through  them  his  ancient 
malignity,  which  time  seemed  to  have  obliterated,  he  pretends 
that  he  writes  letters  for  their  sake.  He  shows,  however,  by 
his  conduct,  that  he  does  this  for  the  furtherance  of  his  own  in- 
terests. The  names,  then,  of  those  who  have  become  apostates 
are  these :  Arius,  Achillas,  Carpones,  Aithales,  another  Arius, 
Sarmates,  Euzoius,  Lucius,  Jnlianus,  Menas,  Helladius  and  Gai- 
us  ;  and  with  these,  Secundus  and  Theonas,  who  were  former- 
ly denominated  bishops.  What  they  advance  in  opposition  to 
scripture  is  this, — God  was  not  always  a  Father,  but  there  was  a 
time  when  he  was  not  a  Father  The  Word  of  God  was  not 
always,  but  originated -from  nothing;  for  God,  who  exists,  cre- 
ated him,  who  was  not,  from  that  which  did  not  exist.  There- 
fore there  was  a  time  when  he  was  not.  For  the  Son  is  a  crea- 
ture, and  was  made.  Nor  is  he  like  the  Father  with  respect  to 
his  essence.  Neither  is  he  by  nature  the  true  Word  of  God,  nor 
his  true  wisdom,  but  he  is  one  of  his  works  and  creatures,  and 
is  improperly  termed  the  word  and  wisdom,  since  he  himself 
existed  by  the  proper  Word  of  God,  and  by  the  wisdom  which  is 
in  God ;  by  which,  as  he  created  all  things,  he  made  the  Son. 
Therefore,  by  his  nature,  he  is  exposed  to  change  and  alteration, 
in  like  manner  as  other  rational  beings.  The  Word  is  foreign 
and  separate  from  the  substance  of  God,  and  the  Father  cannot 
be  declared  by  the  Son,  and  is  invisible  to  him.  Neither  does 
the  Son  know  the  Father  perfectly  and  accurately,  neither  can  he 
see  him  perfectly.    Nor  does  the  Son  kno\y  what  the  nature  of 


COUNCIL  OF  NICE.  35 

his  own  substance  is.  He  was  made  on  our  account,  that  God 
might  create  us  through  him,  as  his  instrument ;  nor  would  he 
ever  have  existed,  unless  God  had  determined  to  create  us.  And 
when  they  were  asked  whether  the  Word  of  God  could  be 
changed,  as  the  devil  is  changed,  they  were  not  afraid  to  reply, 
Yes,  he  can,  since  he  is  mutable  by  his  nature,  being  begotten 
and  created.  Such  declarations  having  been  made  by  Arius 
with  unblushing  effrontery,  we,  with  the  bishops  in  Egypt  and 
Lybia,  having  met  together,  in  number  nearly  a  hundred,  have 
excommunicated  him  and  his  followers.  But  Eusebius  has  re- 
ceived them,  endeavoring  to  mix  falsehood  with  truth,  and 
ungodliness  with  piety.  He  will  not,  however,  prevail.  The 
truth  is  victorious.  Light  has  no  fellowship  with  darkness,  nor 
has  Christ  any  agreement  with  Belial.  For,  who  ever  heard 
such  things?  or  who,  now  hearing  them,  is  not  struck  with  a- 
mazement,  and  does  not  stop  his  ears,  that  the  pollution  of  such 
expressions  may  not  penetrate  into  them  ?  Who,  when  he  hears 
John  saying  "  in  the  beginning  was  the  Word,"  will  not  con- 
demn those  who  assert  that  there  was  a  time  when  he  was  not? 
Or  who,  hearing  in  the  gospel  the  words  "  only  begotten  Son," 
and  '•  by  him  all  things  were  made,"  will  not  abhor  those,  who 
affirm  that  he  is  one  of  the  creatures?  How  indeed  can  he  be 
one*  of  those  'who  were  made  by  him  ?  or  how  can  he  be  the 
only  begotten,  who,  according  to  their  opinion,  is  to  be  included 
in  the  number  of  creatures  ?  How  can  he  be  made  from  noth- 
ing, when  the  Father  says,  "  My  heart  hath  sent  forth  a  good 
Word,"  and  in  another  place,  "  I  have  begotten  thee  from  the 
womb,  before  the  morning,"  or  how  is  he  unlike  the  substance  of 
the  Father,  who  is  the  perfect  image  and  splendor  of  the  Father, 
and  who  says, — "  He  that  hath  seen  me,  hath  seen  the  Father." 
But  if  the  Son  be  the  reason  and  wisdom  of  the  Father,  how 

*  The  expression  in  Socrates,  is  taog  itrai  rwv  Si  avTov  yej-o^uvtor,  the  equal  of 
those  things  which  were  made  by  him.  But  the  reading  of  the  manuscript  of  Leo 
AUatius,  £(?  titai  rwv  Si  avrov  yerousruiv,  prefered  by  Valesius,  is  followed  by  the 
translator. 


36  COUNCIL  OF  NICE. 

could  there  have  been  a  time  when  he  was  not?  For  it  is  the 
same  as  if  they  should  say,  that  God  was  once  without  his 
Word  and  wisdom.  How  can  he  be  subject  to  change  and 
variation,  when  he  says,  of  himself,  "  I  am  in  the  Father,  and  the 
Father  in  me,"  and  "  I  and  my  Father  are  one  ?  "  He  declared 
also  by  the  prophet,  '•  Behold  I  am,  and  change  not."  And  al- 
though it  miirht  be  said  that  this  declaration  refers  to  the  Father 
himself,  it  may  in  this  instance  be  more  properly  understood  of 
the  Son,  because  when  he  became  man  he  was  not  changed ; 
but,  as  the  Apostle  says,  "  yesterday,  and  to-day,  is  the  same,  and 
forever."  And  what  could  have  persuaded  them  to  say  that  he 
was  made  on  our  account,  when  Paul  says,  "  for  whom,  and  by 
whom,  are  all  things  ?  "  But  as  for  their  blasphemy,  that  the 
Father  is  not  perfectly  known  by  the  Son,  it  is  not  to  be  won- 
dered at.  For,  when  once  they  had  resolved  to  proclaim  war 
against  Christ,  they  despise  even  the  words  of  our  Lord  himself, 
who  says,  "  As  the  Father  knoweth  me,  even  so  know  I  the  Fa- 
ther." If,  therefore,  the  Father  knows  the  Son  in  part  only,  it 
is  evident  that  the  Son  also  knows  in  part  the  Father.  But  if  it 
be  nefarious  to  say  this,  and  if  the  Father  perfectly  knows  the 
Son,  it  is  clear,  that  in  like  manner  as  the  Father  knows  his 
Word,  the  Son  knows  his  Father,  whose  Word  he  is.  By  these 
remarks,  and  by  explaining  the  sacred  scriptures,  we  often 
gained  the  adv^antage  over  them.  But,  camelion-like,  they  again 
changed  their  ground,  taking  pains  to  bring  upon  themselves 
the  application  of  what  is  written, — "When  the  ungodly  man 
Cometh  into  the  depths  of  wickedness,  he  despiseth."  Many 
heresies,  indeed,  have  existed  before  their  time,  which  have  pro- 
ceeded with  licentious  daring  to  great  extravagance.  But  they, 
having  endeavored  in  all  their  discourses  to  subvert  the  divinity 
of  the  Word,  have  justified,  in  a  manner,  these  heresies,  so  far 
as  it  was  in  their  power,  by  their  own  nearer  approach  to  Anti- 
christ. For  this  reason  they  have  been  publicly  expelled  from 
the  Church,  and  condemned  by  an  anathema.  We  are  grieved, 
indeed,  at  the  ruin  of  these  men  ;  the  more  so,  that  having  once 


COUNCIL  OF  NICE.  37 

been  instructed  in  the  doctrine  of  the  Church,  they  have  now- 
departed  from  it.  We  are  not,  however,  greatly  surprised.  The 
same  thing  happened  to  Hymenaeus  and  Philetus,  and  before 
them  to  Judas,  who,  having  been  a  follower  of  the  Saviour,  af- 
terwards betrayed  and  deserted  him.  And  even  with  respect  to 
these  persons  themselves,  we  were  not  without  warning,  for  our 
Lord  himself  had  said,  "  Beware  lest  any  one  deceive  you  ;  for 
many  will  come  in  my  name,  saying,  I  am,  and  the  time  is  at 
hand ;  and  shall  lead  many  into  error.  Go  not  after  them." 
And  St.  Paul,  who  had  learnt  these  things  from  our  Saviour, 
writes,  that  "  in  the  last  days,  some  shall  depart  from  sound  doc- 
trine, giving  heed  to  spirits  of  error,  and  to  doctrines  of  demons, 
turning  from  the  truth."  Since,  therefore,  our  Lord  and  Saviour 
Jesus  Christ  hath  himself  declared,  and  hath  signified  by  the 
apostle,  concerning  such  persons,  we  having  heard  their  impiety 
with  our  own  ears,  have  justly  anathematized  such  men,  as  we 
have  already  said,  and  declared  them  to  be  aliens  from  the  Cath- 
olic Church  and  faith.  We  have  made  this  known  to  your  pie- 
ty, beloved  and  most  respected  fellow-laborers,  that  you  may 
neither  receive  any  of  them,  should  they  have  the  presumption 
to  visit  you,  nor  give  any  credit  to  what  Eusebius  or  any  other 
person  may  write  respecting  them.  For  we,  who  claim  to  be 
Christians,  should  turn  away  from  all  those  who  speak  and  think 
against  Christ,  as  enemies  of  God,  and  corrupters  of  souls ;  and 
not  even  salute  such  men,  lest  by  any  means  we  should  become 
partakers  of  their  sins,  as  is  commanded  by  the  blessed  John. 
Salute  the  brethren  who  are  with  you.  Those  who  are  with 
us  salute  you. 

4 


38  COUNCIL  OF  NICE. 

B. 

Extract  of  a  letter  from  Constantine  to  Alexmider  and  Arius. 

The  Avhole  of  this  letter  is  given  in  Eusebius's  life  of  Constantine,  but  that  por- 
tion of  it  only  which  is  found  in  Socrates  is  inserted  here,  the  preceding  part  be- 
ing considered  less  important  in  relation  to  the  subject  in  debate. 

The  Conqueror  Constantine,  the  greatest,  august,  to  Alexan- 
der and  Arius, 

*  *  *  I  understand  this  to  have  been  the  origin  of  the  present 
controversy,    that  you,  Alexander,  required  of  your  presbyters 
what  they   respectively   thought   of  a  certain  passage   of  the 
law,  or  rather  questioned  them  in  regard  to  a  point  of  use- 
less debate  ;   and  that  you.  Arius,  advanced  that  which  should 
either  not  have  entered  into  your  mind  at  first,  or  after  having 
gained  admission,  should  have  been  locked  up  in  silence;  and 
that  dissensions  arising  among  you  in  consequence,  communion 
has  been  refused,  and  the  most  holy  people,  rent  into  two  fac- 
tions, have  departed  from  the  harmonious  union  of  the  common 
body.     Therefore,  let  each  of  you,  mutually  pardoning  the  oth- 
er, embrace  what  your  fellow-servant  most  reasonably   advi- 
ses.    But  what  is  this?     It  was  improper  at  first  that  questions 
should  be  asked  on  subjects  of  this  kind,  and  then  for  the  person 
interrogated  to  reply.     Questions  of  this  nature,  which  no  law 
compels  us  to  discuss,  but  which  are  suggested  by  a  fondness  for 
disputation  in  an  hour  of  unprofitable  leisure,  may  indeed  be 
permitted  as  an  exercise  of  the  intellectual  faculties.     We  ought 
however,  to  confine  them  within  our  own  bosoms,  not  readily 
bringing  them  forward  at  public  meetings,  nor  rashly  confiding 
them  to  the  ears  of  every  one.     For  how  eminently  gifted  must 
be  the  man,  who  can  accurately  understand  the  true  nature  of 
such  great  and  difficult  matters,  or  explain  them  in  a  manner 
worthy  of  their  importance  1     But  if  any  one  should  be  sup- 
posed capable  of  performing  this  with  ease,  what  portion  of  the 
common  people  would  he  be  likely  to  convince  ?  or  who,  in  the 


COUNCIL  OF  NICE.  39 

subtle  management  of  such  questions,  could  avoid  the  danger 
of  falling  into  serious  mistakes?  In  matters  of  this  description, 
therefore,  one  should  restrain  a  talkative  disposition,  lest,  either 
through  the  weakness  of  his  understanding,  he  should  fail  to 
explain  what  is  proposed;  or  his  hearers,  being  unable,  from 
slowness  of  perception,  to  comprehend  what  is  said,  should  ne- 
cessarily fall  into  blasphemy  or  schism.  Let,  therefore,  an  un- 
guarded question  and  an  inconsiderate  reply  be  set  against  each 
other,  and  mutually  overlooked.  This  contention  has  not  aris- 
en respecting  any  important  command  of  the  law,  nor  has  any 
new  opinion  been  introduced  with  regard  to  the  worship  of 
God ;  but  you  both  entertain  the  same  sentiments,  so  that  you 
may  join  in  one  communion.  It  is  thought  to  be  not  only  incleco-  | 

rous,  but  altogether  unlawful,  that  so  numerous  a  people  of  God  j 

should  be  governed  and  directed  at  your  pleasure,  while  you  are 
thus  emulously  contending  with  each  other,  and  quarrelling  a- 
bout  small  and  very  trifling  matters.*  You  know,  if  I  may  ad- 
monish your  prudence  by  a  little  example,  that  even  the  philoso- 
phers themselves,  although  associated  in  one  sector  profession, 
were  frequently  at  variance  on  particular  points.  But  although 
they  differ,  in  consequence  even  of  the  excellence  of  their  knowl- 
edge,t  they  again  unite,  on  account  of  their  fellowship,  in  the 
same  general  purpose.     How  much  more  reasonable  is  it,  then, 

*  This  passage  is  thus  written  in  the  manuscript  of  Leo  Allatius.  roaovrov  rov 
■9e0v  ?.uov  'ov  vjio  raig  vftzeoaig  sv^aig  y.ai  cfQsOiv  ivd^vveio&ai  TCQoatjxii,  Siyrovoctv 
ovxs  TToejior,  &.C.  Epiphanius  Scolasticus,  it  appears,  followed  the  same  reading, 
as  he  thus  translates  the  words.  "  Tantum  Dei  populum,  quera  vestris  orationi- 
bus  et  prudenti^  convenit  gubernari,  discordare  nee  decet,  nee  omnino  fas  esse, 
credibile  est."  It  is  believed  to  be  unbecoming  and  utterly  unlawful,  that  so  nu- 
merous a  people  of  God,  who  ought  to  be  governed  by  your  prayers  and  prudence, 
should  be  at  variance.    See  Valesius,  annotationes  in  Socratem. 

t  The  original  expression  in  this  passage,  ti  ds  tj;  rtjg  fTTiaryj^iyig  aosni,  is 
rather  obscure.  The  translation  of  Valesius,  "in  ipsS.  scientiae  perfectione," 
is  followed  by  Shorting,  who  renders  it,  "  in  the  very  perfection  of  knowledge." 
Musculus,  in  his  version,  gives  "  in  virtute  scientiae,"  and  Grinsas,  "  discipli- 
nte  causa." 


40  COUNCIL  OF  NICE. 

that  you,  who  are  ministers  of  the  Most  High  God,  should  be 
likewise  unanimous  in  the  profession  of  the  same  religion.  But 
let  us  examine  with  more  accuracy  and  attention  what  has  been 
said  ;  let  us  ask,  whether  it  be  just  and  reasonable,  on  account 
\^  of  petty  and  idle  disputes  among  you  about  words,  that  brother 
should  be  arrayed  against  brother,  and  that  the  venerable  assem- 
bly, through  your  quarrels  respecting  things  of  so  little  impor- 
tance, and  by  no  means  necessary,  should  be  mutually  estranged 
by  an  unholy  contention.  Sach  contentions  are  low  and  vul- 
gar, and  better  suited  to  the  ignorance  of  children,  than  becom- 
ing the  gravity  and  wisdom  of  priests  and  discerning  men.  Let 
us  voluntarily  depart  from  the  temptations  of  Satan.  Our  great 
God.  the  Saviour  of  all,  has  vouchsafed  to  everyone  a  common 
light.  Permit  me,  his  servant,  I  beseech  you,  to  terminate  this 
affair,  by  the  aid  of  his  providence,  that  you,  his  people,  may  be 
recalled  to  unity  in  your  public  assemblies  by  my  exhortations, 
my  labors,  and  the  urgency  of  my  admonitions.  For,  as  I  have 
already  remarked,  you  have  one  and  the  same  faith,  and  one 
opinion  concerning  our  religion ;  and  as  the  requisition  of  the 
law,  in  its  various  parts,  urges  all  to  an  agreement  of  sentiment, 
the  topic  which  has  excited  animosity  and  division  among  you, 
since  it  belongs  not  to  the  essence  and  life  of  religion  in  general, 
should  by  no  means  produce  discord  and  sedition  among  you. 
And  I  say  not  these  things  by  any  means  to  oblige  you  to  be  of 
the  same  opinion,  with  regard  to  this  very  foolish  controversy,  or 
by  whatever  other  term  it  may  be  denominated.  For  the  honor 
and  character  of  the  assembly  of  Christians  may  be  preserved 
entire,  and  the  same  communion  retained  among  you  all,  not- 
withstanding you  may  greatly  differ  among  yourselves  in  mat- 
ters of  very  little  importance,  since  all  men  have  not  the  same 
understanding  of  every  thing,  the  same  turn  of  mind,  or  mode 
of  thinking.  Let  there  be,  therefore,  among  you  but  one  faith 
and  mind  concerning  the  providence  of  God,  and  one  worship 
and  service  of  the  Deity.  But  your  subtle  disputes  and  inqui- 
ries respecting  these  most  trifling  matters,  if  you  cannot  agree 


COUNCIL  OF  NICE.  41 

in  sentiment,  should  remain  in  your  own  thoughts,  and  be  laid 
up  in  the  secret  depths  of  the  mind.  Let  your  mutual  friendship 
remain  unshaken  ;  and  be  firm  in  your  belief  of  the  truth,  and 
your  obedience  to  God  and  his  law.  Return  to  mutual  love 
and  charity.  Restore  to  the  whole  people  their  accustomed 
harmony.  Purify  your  own  hearts,  and  renew  your  former 
acquaintance  and  familiarity.  It  often  happens  that  friendship 
is  more  pleasant  when  enmity  is  followed  by  reconciliation.  En- 
able me  again  to  enjoy  quiet  days,  and  nights  undisturbed  by 
solicitude,  that  in  future  the  pleasure  of  the  pure  light,  and  the 
happiness  of  a  tranquil  life  may  be  reserved  for  me.  Otherwise, 
I  cannot  but  sigh  and  lament,  and  be  dissolved  in  tears  ;  nor 
can  I  pass  without  great  disquietude  the  remainder  of  my  days. 
For  how  can  I  look  for  repose,  while  the  people  of  God,  who 
serve  the  same  Master  as  myself,  are  torn  asunder  by  an  iniqui- 
tous and  fatal  contention  ?  That  you  may  comprehend  the  ex- 
cess of  my  grief  on  account  of  this  affair,  I  ask  your  attention 
to  what  I  am  going  to  say.  Arriving  lately  at  Nicomedia,  I  had 
determined  to  proceed  immediately  to  the  East.  When  I  was 
hastening  towards  you,  and  had  already  performed  the  great- 
er part  of  my  journey,  the  news  of  your  differences  changed  my 
resolution,  lest  I  should  be  compelled  to  behold  that  with  my 
eyes,  of  which  I  thought  I  could  hardly  bear  the  recital.  Open 
therefore  to  me,  by  your  agreement,  a  way  into  the  East,  which 
has  been  closed  against  me  by  your  contentions.  Permit  me, 
as  speedily  as  possible,  to  behold  you  and  all  others  of  the  peo- 
ple happy  and  rejoicing,  and  to  render,  with  you,  due  thanks  to 
God  for  the  common  agreement  and  liberty  of  all. 


42  COUNCIL  OF  NICE. 

C. 
Letter  of  Arius  to  Eusebius,  Bishop  of  Nicomedia. 

To  the  most  esteemed  Lord,  a  faithful  man  of  God,  the  or- 
thodox Eusebius,  Arius,  unjustly  persecuted  by  Pope*  Alexan- 
der for  the  sake  of  truth,  which  overcomes  all  things,  and  which 
you  also  defend,  greeting  in  the  Lord, 

My  father  Ammonius  being  about  to  visit  Nicomedia,  I  thought 
It  my  duty  to  salute  you  by  him  ;  and  at  the  same  time  to  make 
known  to  you,  as  being  naturally  charitable  and  affectionate  in 
your  disposition  towards  the  brethren,  for  the  love  of  God  and 
of  his  Christ,  that  we  are  vehemently  opposed  and  persecuted, 
and  every  engine  is  set  in  motion  against  tis  by  the, bishop  ;  so 
that  he  has  even  expelled  us  from  the  city  as  atheists,  because 
we  do  not  assent  to  such  declarations  as  follow,  publicly  uttered 
by  him.  God  is  always,  the  Son  is  always.  The  Father  and  the 
Son  are  co-existent.  The  Son,  unbegotten,  co-exists  with  God, 
and  is  always  begotten  ;  without  being  begotten,  he  is  begot- 
ten :  t  nor  does  God  precede  the  Son  in  thought,  nor  by  a 
single  moment.  Always  God,  always  the  Son.  From  God 
himself  the  Son  exists.  Because  Eusebius,  your  brother,  bishop 
of  Cesarea,  and  Theodotusand  Paulinus,  Athanasius,  Gregorius 
and  Aetius,  and  all  the  bishops  of  the  East,  affirm,  that  God, 
who  is  without  a  beginning,  existed  before  the  Son,  they  have 

*  In  the  earlier  ages  of  the  Church,  the  title  of  Pope,  or  father,  was  tlie  com- 
mon appellation  of  the  bishops.  But  when  the  bishop  of  Rome  afterwards  usurp- 
ed a  spiritual  supremacy  over  his  brethren,  this  title,  and  some  otheis,  ince  be- 
stowed indiscriminately  on  prelates,  as  such,  being  exclusively  appropriated  to 
him,  acquired,  of  course,  an  additional  emphasis. 

t  There  appears  to  have  been  some  confusion  of  ideas  in  the  mind  tf  the  bish- 
op, if  his  words  are  correctly  reported  by  Arius.  It  is  probable  that  ilns  pas- 
sage is  intended  to  express  what  is  called  the  "  eternal  generation"  of  the  Son,  a 
phrase,  however,  which,  itself,  may  not  be  considered  as  remarkably  jei.^]  icuous. 
Possibly  the  O' iginal  may,  to  some  readers,  be  more  clear  than  the  tianslation. 
It  i     therefore   added,     ovyvna^xn   aytijrjTm?  'o    vtog   rio  ^iw,    aiiYtin,g  ioitr, 


COUNCIL  OF  NICE.  43 

been  condemned,  with  the  exception  only  of  Philogonins,  Hel- 
lanicus  and  Macarius,  heretical  men,  and  uninstiucted  in  the 
faith  :  who  say,  one,  that  the  Son  is  an  effusion  ;  another,  that 
he  is  a  projection  ;  and  another,  that,  like  the  Father,  he  is  un- 
begotten.  We  could  not  listen,  indeed,  to  such  impieties,  al- 
though the  heretics  should  threaten  us  with  a  thousand  deaths. 
But  what  we  ourselves  say  and  think,  we  have  aheady  declared, 
and  now  declare,  that  the  Son  is  not  unbegotten,  nor  in  any 
manner  a  part  of  the  unbegotten,  or  of  any  matter  subject  to 
him  ;  but  in  will  and  design  he  existed  before  all  times  and  ages, 
perfect  God,  the  only  begotten,  unchangeable  ;  and  that  he  ex- 
isted not,  before  he  was  begotten,  or  created,  or  determined,  or 
established,  for  he  was  not  unbegotten.  We  are  persecuted,  be- 
cause we  have  said  that  the  Son  has  a  beginning.  But  God  is 
without  a  beginning.  On  this  account  we  are  persecuted,  and 
because  we  said  that  he  is  of  things  not  existing.  Thus  we 
have  said,  because  he  is  not  a  part  of  God,  nor  of  any  subjected 
matter.  On  this  account  we  are  persecuted.  You  know  the 
rest.  I  hope  that  you  are  in  health  in  the  Lord,  and  that  you 
remember  our  troubles,  thou  true  disciple  of  Lucian,  and 
truly  pious  man,  as  your  name  imports. 


D. 


Letter  of  Eusehius,  Bishop  of  Nicottiedla,  to  Pauliniis, 
BisJioj)  of  Tyre. 

To  my  Lord  Pauliinis,  Eusebius  greeting  in  the  Lord. 

The  zeal  of  my  Lord  Eusebuis  for  the  truth  has  not  been 
concealed,  but  has  reached  even  to  us,  nor  has  your  silence, 
my  Lord,  on  the  same  subject,  been  unnoticed.  We  naturally 
rejoiced  on  account  of  my  Lord  Eusebius,  but  were  grieved 


44  COUNCIL  OF  NICE. 

much  by  your  reserve,  considering  the  silence  of  so  eminent  a 
man  as  our  own  defeat.     Wherefore,  I  exhort  you,  knowing  as 
you  do,  how  unbecoming  it  is  in  a  wise  man  to  think  differently 
from  others,  and  yet  to  suppress  the  truth,  to  exert  your  mental 
facuUies,  and  commence  writing  on  this  subject,  which  would 
be  useful  both  to  yourself  and  your  hearers,  especially  if  you 
follow  in  the  footsteps  of  scripture^nd  endeavor  to  write  ac- 
cording to  its  words  and  meaning.  •  We  have  never  heard,  my 
liOrd,  of  two  beings  unbegotten,  nor  of  one  divided  into  two  ; 
nor  have  we  learnt  or  believed  that  he  could  suffer  any  thing 
corporeal,  but  that  there  is  one  unbegotten,  and  another  truly 
from  him,  and  not  made  of  his  substance,  by  no  means  partak- 
ing of  his  nature,  nor  being  of  his  substance,  but  altogether  dif- 
ferent in  nature  and  in  power,  yet  made  in  the  perfect  likeness 
of  the  nature  and  power  of  his  Creator.     We  believe  not  only 
that  his  origin  cannot  be  explained  in  words,  but  that  it  cannot 
be  comprehended,  we  will  not  say  by  the  understanding  of  man 
only,  but  by  that  of  any  beings  superior  to  man.     And  we  say 
this,  not  from  our  own  reasonings,  but  instructed  by  the  scrip- 
tures.    That  he  is  created  and  established,  and.  begotten  in  the 
^     substance,  [yswi^jov  t\i  ovaia)  in  an  immutable  and  inexplicable 
^     nature,  and  in  the  resemblance  which  he  bears  to  his  Maker,  we 
learn  from  the  very  words  of  the  Lord,  who  says — "  God  crea- 
ted me  in  the  beginning  of  his  ways,  and  formed  me  before  the 
world,  and  begat  me  before  all  the  hills."     If  then  he  was  from 
him,  that  is,  of  him,  as  it  were  a  part  of  him,  or   an  ema- 
nation of  the  substance,  he  could  not  then  be  said  to  have  been 
created  or  established.     Nor  can  you  indeed,  my  Lord,  be  ig- 
norant of  this.     For  that  which  is  from  an  unbegotten  being 
cannot  be  created  nor  founded  by  another  or  by  the  same,  be- 
ing from  the  beginning  unbegotten.     But  if,  because  he  is  said 
to  be  begotten,  it  seems  to  be  intimated,  that  he  is    derived  from 
the   substance  of  the   Father,  and  has  therefore  a  sameness  of 
nature,  we  know  that  the  scripture  does  not  say  that  he  alone 
was  begotten,  but  also  other  things  which  differ  altogether  from 


COUNCIL  OF  NICE.  45 

him  in  their  nature.  For  it  also  says  concerning  men,  "I  have 
begotten  sons  and  exalted  them  ;  but  they  have  despised  me,"  and, 
"thou  hast  forsaken  God  who  begat  thee."  And  of  other  crea- 
tures it  says,  "  who  is  he  that  hath  begotten  the  drops  of  dew  ?  " 
This  is  not  saying,  that  the  nature  of  the  dew  is  divine,  but  that 
all  things  which  are  made,  proceed  from  the  will  of  God.  For 
nothing  exists  of  his  substance  ;  bat  all  things  being  made  ac- 
cording to  his  pleasure,  every  thing  exists  in  the  manner  in 
which  it  was  made.  For  he  is  God,  but  those  things  which  re- 
semble him,  are  made  so  by  the  Word,  according  to  his  will, 
since  all  things  are  of  God.  And  all  things  which  are  by  him, 
are  made  by  the  Deity,  for  all  things  are  of  God.  When  you 
shall  have  read  this  letter,  and  have  polished  it  according  to  the 
grace  which  you  have  received  of  God,  write  as  soon  as  possi- 
ble to  my  Lord  Alexander.  If  you  will  take  this  trouble,  I 
doubt  not  you  will  persuade  him.  Salute  all  the  brethren  in  the 
Lord.  May  the  divine  favor  preserve  your  health,  and  enable 
you  to  pray  for  us. 


E. 

Letter  of  Eusehius  Pamphiliis  to  the  Church  of  Cesarea. 

It  is  probable,  beloved,  that  you  have  already  learnt  from 
another  source,  what  has  been  done  respecting  the  ecclesiastical 
faith  in  the  great  Council  convened  at  Nice,  as  common  fame 
usually  outruns  an  accurate  report  of  facts.  But  as  a  rumor 
of  this  kind  may  have  represented  things  differently  from  what 
they  actually  were,  we  have  thought  it  necessary  to  send  you, 
first,  the  form  of  faith  proposed  by  us,  and  afterwards  that  which 
was  set  forth  by  the  bishops,  who  made  some  additions  to  ours. 
Our  own  form,  then,  which  was  read  in  the  presence  of  the  em- 


:f^ 


46  COUNCIL  OF  NICE. 

peror,  and  appeared  to  be  right  and  proper,  is  expressed  in  these 
terms.  As  we  have  received  from  the  bishops  who  preceded  us, 
— as  we  have  been  taught  in  the  rudimental  instructions  of  our 
childhood,  and  when  we  were  subjects  of  the  baptismal  rite, 
and  as  we  have  learnt  from  the  divine  scriptures  ;  as  we  have 
believed  and  taught,  both  in  the  order  of  presbyter,  and  the  epis- 
copal dignity  itself,  and  as  we  now  beheve,  we  present  to  you 
our  profession  of  faith.  And  it  is  this.  We  believe  in  one  God, 
the  Father  Almighty,  Maker  of  all  things,  visible  and  invisible  ; 
and  in  one  Lord  Jesus  Christ,  the  Word  of  God,  God  of  God, 
light  of  light,  life  of  life,  the  only  begotten  Son,  the  first  born 
of  every  creature,  begotten  of  the  Father  before  all  ages,  by 
whom  all  things  were  made  ;  who  for  our  salvation  was  made 
flesh  and  conversed  among  men  ;  who  suffered,  and  rose  again 
the  third  day,  and  ascended  to  the  Father,  and  will  come  again 
with  glory  to  judge  the  living  and  the  dead.  We  also  beheve 
in  one  Holy  Spirit  ;•  believing  every  one  of  these  to  be  and  sub- 
sist, the  Father  truly  the  Father,  the  Son  truly  the  Son,  and  the 
Holy  Spirit  truly  the  Holy  Spirit ;  as  our  Lord,  when  he  sent 
his  disciples  to  preach,  said,  "  Go  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost."  We  solemnly  affirm  that  we  thus  hold  and  thus 
think,  and  have  so  held  formerly,  and  will  hold  even  unto  death, 
and  will  always  continue  in  this  faith,  anathematizing  every 
impious  heresy.  We  testify  before  Almighty  God  and  our  Lord 
Jesus  Christ,  that  we  have  believed  this  sincerely,  and  from  the 
heart,  from  the  time  that  we  were  capable  of  knowing  ourselves, 
and  now  also  truly  think  and  speak,  being  prepared  to  show  by 
sufficient  proofs,  and  to  convince  your  minds,  that  we  have  so 
believed  in  times  past,  and  have  preached  accordingly. 

Having  made  this  representation  of  our  faith,  there  was  no 
pretence  for  contradiction.  But  our  pious  emperor  himself  was 
the  first  to  declare,  that  it  was  extremely  well  conceived,  and 
that  it  expressed  his  own  sentiments,  exhorting  all  to  assent  to, 
and  sign  it,  that  they  might  unite  in  its  doctrines,  with  the  ad- 


COUNCIL  OF  NICE.  47 

dition  only  of  the  single  word  consubstantial ;  which  he  himself 
explained  by  asserting  that  he  did  not  use  the  term  with  refer- 
ence to  corporeal  affections,  and  that  the  Son  did  not  subsist 
from  the  Father,  either  by  division  or  abscission,  since  it  was 
impossible  that  an  immaterial,  intellectual  and  incorporeal  na- 
ture could  admit  of  any  bodily  affection ;  but  that  it  must  be  un- 
derstood in  a  divine  and  mysterious  manner.  It  was  thus  that 
our  most  wise  and  religious  emperor  argued  on  this  subject. 
Bat  the  bishops,  taking  occasion  from  the  word  consubstan- 
tial, committed  to  writing  the  following  form : — 


THE    CREED. 

We  believe  in  one  God,  the  Father  Almighty,  Maker  of  all 
things,  visible  and  invisible  ;  and  in  one  Lord  Jesus  Christ, 
the  Son  of  God,  the  only  begotten  of  the  Father,  that  is,  of  the 
substance  of  the  Father  ;  God  of  God,  light  of  light,  true  God 
of  true  God ;  begotten,  not  made,  consubstantial  with  the  Fa- 
ther, by  whom  all  things  were  made,  both  in  heaven  and  in  earth  ; 
who  for  us  men,  and  for  our  salvation,  descended,  was  incar- 
nate, and  was  made  man,  and  suffered,  and  rose  again  the  third 
day;  he  ascended  into  heaven,  and  shall  come  to  judge  the  liv- 
ing and  the  dead  :  And  in  the  Holy  Spirit.  But  the  holy  catho- 
hc  and  apostolic  Church  of  God  anathematizes  those  who  af- 
firm that  there  was  a  time  when  the  Son  was  not,  or  that  he 
was  not  before  he  was  begotten,  or  that  he  was  made  of  things 
not  existing  ;  or  who  say,  that  the  Son  of  God  was  of  any  oth- 
er substance  or  essence,  or  created,  or  liable  to  change  or  con- 
version. 


*  The  Greeks  termed  the  symbol  of  faith /ta^s>;u«,  because  the  catechumens 
learnt  it  by  heart.  Leontius  Bisantius,  in  his  work  concerning  sects,  calls  the 
Symbol,  or  Creed  of  Nice,  to  uix9i;ua  twv  tv  Nt)caici. 


48  COUNCIL  OF  NICE. 

When  this  form  was  dictated  by  the  prelates,  their  expres- 
sions "  of  the  substance  of  the  Father,"  and  "  consubstantial 
with  the  Father,"  were  not  suffered  to  pass  without  examina- 
tion. Hence,  therefore,  several  questions  arose,  and  answers 
were  made,  and  the  sense  of  these  terms  was  carefully  consid- 
ered. They  admitted  that  the  words  "  of  the  substance  "  sig- 
nified that  the  Son  v.  a  ^  of  the  Father,  but  not  as  a  part  of  the 
Father.  We  thought  it  well  to  assent  to  this  explanation,  as 
conveying  the  pious  doctrine,  that  the  Son  was  of  the  Father; 
but  not,  however,  a  part  of  the  Father.  We  therefore  agreed 
to  this  opinion  ;  nor  did  we  reject  the  word  consubstantial,  hav- 
ing in  view  the  promotion  of  peace,  and  being  anxious  to 
avoid  a  departure  from  the  right  belief  For  the  same  rea- 
son, we  approved  also  of  the  words  "  begotten,  not  made,"  since 
the  word  made,  they  said,  was  common  to  the  other  creatures 
which  were  made  by  the  Son,  and  to  which  he  has  nothing 
sim  ar  ;  and  that  therefore  he  is  not  made  like  those  who  were 
created  by  himself,  but  is  of  a  more  excellent  substance  than 
any  created  being.  The  divine  ora  les  inform  us,  that  he  was 
of  the  Father,  by  a  mode  of  generation,  which  can  neidier  be 
conceived  nor  expressed  by  any  created  intelligence. 

The  question  whether  the  Son  is  consubstantial  with  the 
Father  being  thus  examined,  it  was  agreed  that  this  was  not  to 
be  understood  according  to  the  manner  of  material  things,  nor 
that  of  mortal  beings,  since  it  could  be  neither  by  division,  nor 
abscission,  nor  by  a  change  of  the  paternal  essence  and  power, 
since  the  unbegotten  nature  of  the  Father  is  foreign  from  all 
these  things.  But  by  the  expression '' consubstantial  with  the 
Father  "  nothing  else  is  intended,  than  that  the  Son  of  God  has 
no  similitude  with  created  beings,  but  resembles  in  all  things 
the  Father  only,  by  whom  he  was  begotten,  and  that  he  is  of 
no  other  substance  or  essence  than  that  of  the  Father.  The 
proposition  being  thus  explained,  we  thought  that  we  might 
justly  accede  to  it ;  since  we  knew  that  some  of  the  most  learn- 
ed and  distinguished  of  the  ancient  bishops  and  writers  had 


COUNCIL  OF  NICE.  49 

made  use  of  the  term  consubstantial,  in  treating  of  the  divinity 
of  the  Father  and  the  Son.* 

This  is  what  I  intended  to  say  concerning  the  faith  which 
was  declared,  and  to  which  we  all  gave  our  consent ;  not,  how- 
ever, without  inquiry  and  examination,  but  according  to  the 
senses  adduced,  which  were  discussed  before  our  most  reUgious 
emperor,  and  for  the  reasons  ah'eady  mentioned,  unanimously 
approved.  We  also  agreed  without  difficulty  to  the  anathema 
put  forth  by  the  prelates,  and  subjoined  to  the  form  of  faith,  be- 
cause it  prohibits  the  use  of  unscriptural  expressions,  from 
which  nearly  all  the  confusion  and  disturbances  of  the  Church 
have  arisen.  Since,  therefore  no  divinely  inspired  writing  has 
made  use  of  the  phrases,  -  of  things  not  existing,"  and  "  there 
was  a  time  when  he  was  not,"  and  others  which  are  added  to 
them,  it  did  not  seem  proper  that  they  should  be  spoken  or 
taught.  We  therefore  consented  also  to  this  salutary  decree,  not 
having  been  accustomed,  in  times  past,  to  the  use  of  such  terms. 

We  have  sent  you  this  information,  beloved,  that  we  may 
clearly  show  you,  with  what  care  and  deliberation  we  conducted 
our  inquiries  and  examination,  and  gave  our  assent,  and  with 
how  much  reason  we  resisted  at  first,  and  continued  our  oppo- 
sition to  the  last  hour  ;  so  long,  indeed,  as  any  thing  being  writ- 
ten otherwise  than  correctly,  afforded  occasion  of  offence.  We 
finally  embraced,  without  further  contention,  those  expressions 
which  were  found  to  be  unexceptionable,  when,  on  a  candid  ex- 
amination of  the  sense  of  the  words,  it  appeared  that  they  entire- 
ly agreed  with  those  admitted  by  ourselves,  in  the  exposition  of 
faith  which  we  at  first  proposed. 

*  This  assertion  of  Eusebiiis,  Avho  must  have  had  access  to  many  ancient  writ- 
ings, which  are  now-  lost,  sufficiently  shows,  that  the  word  ofioovaiog  was  not 
first  invented  by  the  Nicene  Fathers,  nor  originally  used  by  them,  as  many  sup- 
pose, in  discussing  the  subject  of  the  divinity  of  the  Son.  TertuUian,  in  the  be- 
ginning of  his  book  against  Praxeas,  expressly  saj'^s,  that  the  Father,  the  Son,  and 
the  Holy  Spirit  are  of  one  substance,  and  affirms  that  this  doctrine  is  contained 
in  the  rule  of  faith  preserved  by  the  Catholics.  But  wherein  does  the  Latin 
phraseology,  uniiis  sitbslanlia, differ  from  the  Greek  expression,  ouoovaiov  1 


50  COUNCIL  OF  NICE. 

F. 

The  Synodkal  Epistle. 

The  bishops  assembled  at  Nice,  constituting  the  great  and 
holy  Synod,  to  the  church  of  Alexandria,  by  the  grace  of  God 
holy  and  great,  and  to  the  beloved  brethren  in  Egypt,  Lybia, 
and  Pentapolis,  greeting  in  the  Lord, 

Seeing  that,  by  the  grace  of  God,  and  the  favor  of  Constan- 
tine,  a  prince  greatly  beloved  by  him,  we  have  met  together  from 
various  cities  and  provinces,  and  have  holden  a  great  and  sa- 
cred Council  at  Nice,  we  considered  it  highly  necessary  that  a 
letter  should  be  sent  to  you  from  the  holy  Synod,  that  you  might 
understand  what  things  were  proposed  and  examined,  and  what 
was  decided  and  established.  In  the  first  place,  then,  the  impi- 
ety and  iniquity  of  Arius  and  his  associates  was  inquired  into, 
in  the  presence  of  our  most  religious  prince,  Constantine.  It 
seemed  good  to  all,  that  his  ungodly  opinion  should  be  anath- 
ematized, and  the  blasphemous  words  and  expressions  which 
he  made  use  of,  saying,  that  the  Son  of  God  was  from  nothing; 
that  there  was  a  time  when  he  was  not  ;  and  that  by  his  free- 
dom of  will  he  was  capable  of  virtue  and  vice.  He  also  called 
him  a  being  created  and  made.  All  this  was  condemned  by  the 
holy  Synod,  who  could  not  patiently  listen  to  a  doctrine  so  im- 
pious or  absurd;  and  to  language  so  blasphemous.  You  have 
already  been  made  acquainted  with  the  result  of  the  proceedings 
against  him,  or  will  shortly  be  informed  ;  and  we  would  not 
seem  to  insult  a  man  who  has  received  the  just  reward  of  his 
own  error.  But  so  great  was  the  influence  of  his  impiety,  that 
it  involved  Theonas,  of  Marmarica,  and  Secundus,  of  Ptole- 
mais,  in  the  same  ruin  with  himself,  for  they  shared  the  same 
condemnation. 

But  after  the  grace  of  God  had  delivered  us  from  that  perni- 
cious opinion,  from  impiety  and  blasphemy,  and  from  those  men 


COUNCIL  OF  NICE.  51 

who  had  the  presumption  to  excite  discord  and  divisions  among 
a  people  heretofore  at  peace,  the  rashness  and  petulance  of  Me- 
letius,  and  of  those  who  had  been  ordained  by  him,  still  remain- 
ed to  be  considered.  And  what  was  determined  by  the  Synod 
with  respect  to  these  persons,  we  proceed,  beloved,  to  make 
known  to  you.  It  seemed  advisable  to  the  council,  who  were 
moved  by  feelings  of  humanity  towards  Meletius,  although  in 
strict  justice  he  merited  no  indulgence,  that  he  should  remain  in 
his  own  city,  but  have  no  power  either  of  ordination,  or  of 
designating  candidates  for  orders,  and  should  not  appear  in 
the  country,  or  in  any  other  city,  under  that  pretence  ;  but 
should  retain  the  name  only  of  his  office.*  Those,  however, 
who  were  admitted  by  him  to  any  clerical  function,  after 
being  confirmed  by  a  more  sacred  ordination,  t  were  to  be 
received  into  communion  on  this  condition,  that  although 
they  should  retain  their  honors  and  ministry,  they  should  al- 
ways be  ranked  after  those,  who,  being  stationed  in  any  par- 
ish or  church,  had  been  previously  ordained  by  our  most  res- 
pected colleague,  Alexander.  They  are  not  allowed  to  propose 
for  ordination  such  as  they  may  think  suitable  persons,  or  to 
suggest  their  names ;  or,  indeed,  to  do  any  thing  without  the 
consent  of  some  bishop  of  the  Catholic  Church  under  the  juris- 
diction of  Alexander.      Such,   however,  as,  by  the  grace  of 

*  It  seems  that  Meletius  had  undertaken  to  confer  orders  in  cases  which  did  not 
belong  to  him ;  and  had,  moreover,  infringed  the  ancient  and  universally  received 
usage  in  regard  to  the  ordination  of  bishops.  For  it  was  the  custom,  when  any 
episcopal  seat  became  vacant,  for  the  bishops  of  the  province,  in  the  presence  of 
tlie  people,  to  elect  and  ordain  a  successor.  But  Meletius,  wherever  he  happen- 
ed to  travel,  made  no  scruple  of  instituting  bishops,  priests  and  deacons  on  his 
own  authority.     See  Epiphanius,  de  haeres.  68. 

f  By  a  more  sacred  ordination,  the  synod  intended,  that  the  bishops  and  other 
clergy,  who  had  been  ordained  by  Meletius,  should  receive  imposition  of  hands 
from  Alexander.  As  they  had  been  ordained  without  his  consent,  it  was  especial- 
ly requisite  that  they  should  be  consecrated  by  the  bishop  of  Alexandria,  accord- 
ing to  ancient  custom,  which  exacted  obedience  from  all  the  bishops  of  the  Egyp- 
tian diocese  to  Alexander,  as  their  spiritual  head. 


52  COUNCIL  OF  NICE. 

God,  and  the  aid  of  your  prayers,  have  never  been  found  in  any 
schism,  but  have  remained  in  the  Cathohc  Church  without 
spot,  have  the  privilege  of  voting,  and  of  proposing  the  names 
of  such  as  may  be  worthy  of  admission  into  the  clerical  order  ; 
and,  in  short,  of  performing  whatever  may  be  agreeable  to  eccle- 
siastical law  and  sanction.  But  if  any  of  those  who  are  in  the 
Church  should  be  removed  by  death,  the  office  of  the  deceased 
is  to  be  conferred  on  such  as  have  recently  been  admitted  to 
orders;  provided,  however,  that  they  appear  to  be  worthy  of 
the  promotion,  and  be  elected  by  the  people ;  whose  choice, 
nevertheless,  must  be  approved  and  confirmed  by  the  bishop  of 
Alexandria.*  And  this  privilege  was  conceded  to  all  the  others. 
But  with  respect  to  Meletius,  on  account  of  his  former  irregular 
conduct,  and  the  rashness  and  precipitancy  of  his  temper,  it  was 
otherwise  decreed  ;  that  no  power  or  authority  should  be  given 
to  a  man,  who  might  be  able  to  renew  the  same  troubles,  which 
had  existed  before. 

These  are  the  transactions  relating  more  particularly  to  Egypt 
and  the  most  holy  church  of  the  Alexandrians.  And  if  any 
thing  further  was  resolved  or  determined,  in  the  presence  of  our 
Lord,  and  most  honored  associate  and  brother,  Alexander,  he 
will  himself  the  more  accurately  relate  it  to  you,  from  having 
been  a  prominent  actor  and  sharer  in  what  was  performed. 

We  moreover  inform  you  of  our  unanimous  agreement  with 
regard  to  the  most  holy  season  of  Easter,  which  was  happily  ef- 
fected by  the  assistance  of  your  prayers;  so  that  all  our  breth- 
ren in  the  East,  who  formerly  celebrated  the  passovei:  simulta- 

*  This  passage,  says  Valesius,  evidently  refers  to  the  bishops  wlio  were  ordain- 
ed by  Meletius,  as  well  as  to  the  presbyters  and  deacons.  For  if  it  only  contem- 
plates the  promotion  of  one  presbyter  to  the  vacant  place  of  another,  why  did  the 
Nicene  Fathers  use  so  much  caution  1  Why  did  they  make  so  many  and  such  im- 
portant preliminary  requisitions'?  Why  so  much  solicitude  in  regard  to  the  ad- 
vancement of  a  presbyter  merely  1  Unquestionably,  the  words  of  the  coimcil 
have  a  more  immediate  view  to  bishops;  in  the  election  of  whom,  the  suffrages 
of  the  people  were  necessary,  and  also  a  confirmation  of  their  choice  by  the  bish- 
op of  Alexandria,  as  the  metropolitan  of  all  Egv'pt, 


COUNCIL  OF  NICE.  53 

neoiisly  with  the  Jews,  will  in  future  keep  that  festival  in  ac- 
cordance with  the  Romans,  with  ourselves,  and  with  all  those, 
who  from  the  earliest  times  have  observed  that  solemnity  with 
us.  Rejoicing,  therefore,  on  account  of  these  happy  regula- 
tions, and  the  peace  and  harmony  which  prevail,  and  also  that 
every  heresy  is  cut  off,  receive  with  the  greater  honor  and  warm- 
er affection,  our  colleague,  and  your  bishop,  Alexander ;  who 
by  his  presence  has  afforded  us  great  satisfaction,  and  at  so  ad- 
vanced an  age  has  supported  such  arduous  labors  to  restore 
peace  among  you.  Pray  also  for  us  all,  that  what  has  been 
rightly  established,  may  firmly  continue,  through  Almighty 
God,  and  our  Lord  Jesus  Christ,  with  the  Holy  Spirit,  to  whom 
be  glory  forever,  amen. 


G. 

Letter  of  the  Emperor. 

Constantine,  august,  to  the  Cathohc  Church  of  Alexandria. 

All  hail,  beloved  brethren  !  We  have  received  a  signal  bene- 
fit from  the  divine  providence,  in  that,  being  freed  from  all  er- 
ror, we  acknowledge  one  and  the  same  faith.  Henceforth  it 
will  not  be  inthe  power  of  the  devil  to  do  anything  against  us ; 
for  all  his  insidious  machinations  are  utterly  removed.  The 
splendor  of  truth,  at  the  command  of  God,  has  vanquished  those 
dissensions,  schisms,  and  tumults,  which  invaded  our  repose, 
and,  if  I  may  so  speak,  the  deadly  poisons  of  discord.  We  all, 
therefore,  believe  that  there  is  one  God,  and  worship  in  his 
name. 

That  this  happy  state  of  things  might  be  brought  about,  I  call- 
ed together  in  the  city  of  Nice  as  many  of  the  bishops  as  pos- 
5* 


54  COUNCIL  OF  NICE. 

sible,  with  whom,  as  one  of  your  number,  and  rejoicing  exceed- 
ingly to  be  your  fellow-servant,  I  undertook  myself  to  examine 
into  the  truth.  Whatever,  therefore,  might  give  occasion  for 
controversy  and  dissension  was  accurately  considered  and  dis- 
cussed. May  the  Divine  Majesty  pardon  the  many  and  griev- 
ous expressions  concerning  our  blessed  Saviour,  and  our  hope 
and  life,  which  were  indecorously  and  blasphemously  uttered  by 
some,  who  declared  opinions  contrary  to  the  divine  scriptures, 
and  our  holy  faith,  and  professed  to  believe  them.  When,  there- 
fore, more  than  three  hundred  bishops,  not  less  to  be  admired 
for  their  modesty,  than  for  their  talents  and  intelligence,  con- 
firmed one  and  the  same  faith,  which  is  derived  from  the  truths 
of  the  divine  law  accurately  investigated,  Arius  alone,  who  first 
sowed  this  evil  among  you,  and  afterwards  among  others  also, 
with  impious  design,  was  found  to  be  overcome  by  diabolical 
art  and  influence.  Let  us  receive,  therefore,  that  doctrine  which 
was  delivered  by  the  Almighty.  Let  us  return  to  our  beloved 
brethren,  from  whom  this  shameless  minister  of  satan  has  sepa- 
rated us.  Let  us  return  to  the  common  body  and  to  our  own 
members,  with  all  diligence,  since  it  is  due  to  your  prudence  and 
understanding,  to  your  faith  and  holiness,  that,  the  error  of  this 
man,  who  is  evidently  an  enemy  of  the  truth,  being  demonstra- 
ted, you  return  to  divine  grace.  For  what  was  approved  by 
three  hundred  bishops  can  only  be  considered  as  the  pleasure  of 
God,  especially  as  the  Holy  Spirit,  dwelling  in  the  minds  of  so 
many  and  such  worthy  men,  has  clearly  shown  the  divine  will. 
Wherefore,  let  no  one  hesitate,  let  no  one  delay ;  but  let  all  re- 
turn with  alacrity  to  the  path  of  truth,  that  when,  with  all  con- 
venient speed,  I  shall  visit  you,  I  may  ofier,  with  you,  due 
thanks  to  the  Searcher  of  all  hearts,  that  having  made  known -to 
you  the  unadulterated  faith,  he  has  restored  to  you  that  mutual 
charity,  which  was  so  much  to  be  desired. 

May  the  Divine  Being  watch  over  you,  my  beloved  brethren. 


COUNCIL  OF  NICE.  55 

H. 

Another  Letter  of  Constantiiie. 

Constantine,  august,  to  the  Churches. 

Having  experienced,  in  the  flourishing  state  of  public  affairs, 
the  greatness  of  the  divine  goodness,  I  thought  it  especially 
incumbent  on  me  to  endeavor  that  the  happy  multitudes  of  the 
Catholic  Church  should  preserve  one  faith,  be  united  in  un- 
feigned love,  and  harmoniously  join  in  their  devotions  to  Al- 
mighty God.  But  this  could  not  otherwise  be  effected  in  a 
firm  and  solid  manner,  than  by  an  examination,  for  this  pur- 
pose, of  whatever  pertains  to  our  most  holy  religion,  by  all  the 
bishops,  or  the  greater  part  of  them  at  least,  assembled  togeth- 
er. Having  therefore  convened  as  many  as  possible,  I  myself 
being  present,  and,  as  it  were,  one  of  you,  (nor  do  I  deny  that  I 
exceedingly  rejoice  in  being  your  fellow-servant,)  every  thing 
was  examined,  until  a  unanimous  sentiment,  pleasing  to  God, 
who  sees  all  things,  was  brought  to  light;  so  that  no  pretence 
was  left  for  dissension  or  controversy  respecting  the  faith. 

When  the  question  arose  concerning  the  most  holy  day  of 
Easter,  it  was  decreed  by  common  consent  to  be  expedient,  that 
this  festival  should  be  celebrated  on  the  same  day  by  all,  in  ev- 
ery place.  For  what  can  be  more  beautiful,  what  more  vener- 
able and  becoming,  than  that  this  festival,  from  which  we  re- 
ceive the  hope  of  immortality,  should  be  suitably  observed  by  all 
in  one  and  the  same  order,  and  by  a  certain  rule.  And  truly, 
in  the  first  place,  it  seemed  to  everyone  a  most  unworthy  thing 
that  we  should  follow  the  custom  of  the  Jews  in  the  celebration 
of  this  most  holy  solemnity,  who,  polluted  wretches  !  having 
stained  their  hands  with  a  nefarious  crime,  are  justly  blinded  in 
their  minds.  It  is  fit,  therefore,  that,  rejecting  the  practice  of 
this  people,  we  should  perpetuate  to  all  future  ages  the  celebra- 


56  COUNCIL  OF  NICE. 

tioii  of  this  rite,  in  a  more  legitimate  order,  which  we  have  kept 
from  the  first  day  of  our  Lord's  passion  even  to  the  present  times. 
Let  us  then  have  nothing  in  common  with  the  most  hostile  rab- 
ble of  the  Jews.     We  have  received  another  method  from  the 
Saviour.      A  more  lawful  and  proper  course  is  open  to  our 
most  holy  religion.     In  pursuing  this  course  with  a  unanimous 
consent,  let  us  withdraw  ourselves,  my  much  honored  brethren, 
from  that  most  odious  fellowship.     It  is  indeed  in  the  highest 
degree  preposterous,  that  they  should  superciUously  vaunt  them- 
selves, that  truly  without  their  instruction,  we  cannot  properly 
observe  this  rite.     For  what  can  they  rightly  understand,  who 
after  the  tragical  death  of  our  Lord,  being  deluded  and  darken- 
ed in  their  minds,  are  carried  a\vay  by  an  unrestrained  impulse 
wherever  their  inborn  madness  may  impel  them.    Hence  there- 
fore it  is,  that,  even  in  this  particular,  they  do  not  perceive  the 
truth,  so  that  continually  wandering  in  the  grossest  error,  in- 
stead of  duly  reforming  their  calculation,  they  commemorate  the 
passover  twice  in  the  same  year.     Why  then  should  we  follow 
those  who  are  acknowledored  to  labor  under  a  grievous  error? 
for  we  will  never  tolerate  the  keeping  of  a  double  passover  in 
one  year.     But  if  what  I  have  said  should  not  be  thought  suf- 
ficient, it  belongs  to  your  ready  discernment,  both  by  diligence 
andj^prayer,  to  use  every  means,  that  the  purity  of  your  minds 
may  not  be  affected  by  a  conformity  in  any  thing  with  the  cus- 
toms of  the  vilest  of  mankind.     Besides,  it  should  be  considered 
that  any  dissension  in  a  business  of  such  importance,  and  in  a 
rehgious  institution  of  so  great  solemnity,  would  be  highly  crim- 
inal.    For  the  Saviour  has  bequeathed  us  one  festal  day  of  our 
liberation,  that  is,  the  day  of  his  most  holy  passion ;  and  it  was 
his  pleasure  that  his  Church  should  be   one ;  the  members  of 
which,  although  dispersed  in  many  and  various  places,  are  yet 
nourished  by  the  same  spirit,  that  is,  by  the  will  of  God.     Let 
the  sagacity  of  your  holiness  only  consider,  how  painful  and  in- 
decorous it  must  be,  for  some  to  be  experiencing  the  rigors  of 
abstinence,  and  others  to  be  unbending  their  minds  in  convivial 


COUNCIL  OF  NICE.  57 

enjoyment  on  the  same  day ;  and  after  Easter,  for  some  to  be  in- 
dulging in  feasting  and  relaxation,  while  others  are  occupied  in 
the  observance  of  the  prescribed  fasts.  Wherefore,  that  a  suita- 
ble reformation  should  take  place  in  this  respect,  and  that  one 
rule  should  be  followed,  is  the  will  of  divine  providence,  as  all, 
I  think,  must  perceive.  As  it  is  necessary  that  this  fault  should 
be  so  amended  that  we  may  have  nothing  in  common  with  the 
usage  of  these  parricides  and  murderers  of  our  Lord;  and  as 
that  order  is  most  convenient  which  is  observed  by  all  the 
churches  of  the  West,  as  well  as  those  of  the  southern  and 
northern  parts  of  the  world,  and  also  by  some  in  the  East,  it 
was  judged  therefore  to  be  most  equitable  and  proper,  and  I 
pledged  myself  that  this  arrangement  should  meet  your  appro- 
bation, viz,  that  the  custom  which  prevails  with  one  consent  in 
the  city  of  Rome,  and  throughout  all  Italy,  Africa  and  Egypt,  in 
Spain,  Gaul,  Britain,  Lybia,  the  whole  of  Greec6,  the  diocese  of 
Asia,  Pontus  and  Cilicia,  would  be  gladly  embraced  by  your 
prudence,  considering  that  not  only  the  greatest  number  of 
churches  exist  in  the  places  which  have  been  already  mention- 
ed, but  also  that  it  is  most  reUgious  and  equitable  that  all  should 
wish  what  the  strictest  reason  seems  to  require,  and  to  have  no 
fellowship  with  the  perjury  of  the  Jews.  And,  to  sum  up  the 
whole  in  a  few  words,  it  was  agreeable  to  the  common  judgment 
of  all,  that  the  most  holy  feast  of  Easter  should  be  celebrated 
on  one  and  the  same  day.  Nor  is  it  becoming,  that  in  so  sacred 
an  observance  there  should  be  any  diversity;  and  it  is  better  to 
follow  that  decision,  in  which  all  participation  in  the  sin  and  er- 
ror of  others  is  avoided.  This  being  the  case,  receive  with 
cheerfulness  the  heavenly  and  truly  divine  command.  For 
whatever  is  transacted  in  the  holy  councils  of  the  bishops,  is  to 
be  referred  to  the  divine  will.  Wherefore,  having  announced  to 
our  beloved  brethren  what  has  been  already  written,  it  is  your 
duty  to  receive  and  establish  the  arguments  already  stated,  and 
the  observance  of  the  most  holy  day ;  that  when  I  shall  come 
into  your  beloved  presence,  so  long  desired  by  me,  I  may  be 


58  COUNCIL  OF  NICE. 

able  to  celebrate,  with  you,  on  one  and  the  same  day,  the  holy  fes- 
tival, and  that  in  all  things  [  may  rejoice  with  you  ;  seeing  that 
the  cruelty  of  the  devil  is  taken  away  by  divine  power,  through 
my  instrumentality,  and  that  your  faith,  your  peace  and  concord 
is  every  where  flourishing. 

May  God  preserve  you,  my  beloved  brethren. 


CANONS. 

The  whole  number  of  canons,  universally  admitted  to  be  genuine,  which 
were  framed  by  the  Council  of  Nice,  is  twenty.  All  of  these  were  translated, 
with  a  view  to  insertion  among  the  documents.  But  as  the  work  has  been  ex- 
tended considerably  beyond  the  original  design,  as  the  canons  relate  altogether  to 
matters  of  discipline,  and  most  of  them  would  probably  be  of  little  general  inter- 
est ai  the  present  lime,  it  was  determined,  on  consultation,  to  publish  a  few  of 
them  only,  which  are  more  particularly  connected  with  the  historical  view,  or 
which  may  otherwise  seem  to  claim  a  preference.  The  reader  who  may  wish 
to  examine  those  which  are  omitted,  is  referred  to  the  Concilia  Generalia  etPro- 
vincialia,  Colonise  Agrippinse,  1618,  page  275,  from  which  the  following  are 
translated. 


Canon  IV. —  Of  the  Ordination  of  Bishops. 

It  is  highly  proper  that  a  bishop  should  be  constituted  such 
by  all  the  bishops  in  the  province  ;  or,  if  this  should  be  difficult, 
either  through  any  urgent  necessity,  or  from  the  length  of  the 
journey,  three,  at  least,  meeting  together,  shall  ordain  the  candi- 
date, provided  those  who  are  absent  shall  also  consent,  and  sig- 
nify their  approval  by  letter.  The  transactions,  however,  which 
may  take  place  in  every  province  must  be  confirmed  by  the  me- 
tropolitan bishop. 


COUNCIL  OF  NICE.  69 


Canon  VI. — Of  the  distinguished  honors  lohich  were  decreed 
to  the  chief  Bishops  in  Ecclesiastical  Government. 

Let  the  ancient  usage  prevail  of  Egypt,  Lybia  and  Pentapolis, 
that  the  bishop  in  Alexandria  have  jurisdiction  over  all  these 
provinces,  since  this  is  the  custom  with  regard  to  the  bishop  in 
Rome.*  In  like  manner,  at  Antioch,  and  in  the  other  provinces, 
let  the  churches  preserve  their  privileges.  It  is  very  clear,  that 
if  any  one  be  made  a  bishop  without  the  consent  of  the  metro- 
politan, the  great  council  has  decreed  that  lje  ought  not  to  be  a 
bishop.  But  if  through  their  own  obstinacy  two  or  three  indi- 
viduals oppose  the  election  of  a  candidate,  it  being  just  and 
conformable  to  the  ecclesiastical  canon,  the  vote  of  the  majority 
shall  prevail. 


Canon  VII. —  Of  the  Bishop  of  JElia.  {Jerusalem.)'^ 

Since  custom  and  ancient  tradition  require  that  the  bishop  of 
.^lia  be  held  in  veneration,  let  him  have  the  next  degree  of  hon- 
or to  the  metropolitan,  without  prejudice  to  the  appropriate  au- 
thority of  the  latter. 

*  Here,  again,  it  appears,  that  the  bishop  of  Rome  had  no  pre-eminence  at  the 
period  of  the  Nicene  council,  being  placed  on  the  same  footing  only  as  the  other 
metropolitan  prelates. 

t  Jerusalem  having  been  destroyed  by  Titus,  a  colony  was  afterwards  estab- 
lished on  its  ruins  by  Adrian,  and  the  place  was  then  called  ^lia.  As  a  new  city, 
it  was  of  no  great  importance,  and  was  under  the  jurisdiction  of  Cesarea,  the 
metropolis  of  Palestine.  The  Christian  world,  however,  was  not  unmindful  of  its 
antiquity,  and  of  the  interesting  events  of  which  it  was  the  scene.  Especially 
was  it  remembered  as  the  sacred  spot,  where  that  divine  religion,  which  was  one 
day  to  be  extended  throughout  the  world,  was  first  proclaimed  by  our  Lord  and 
his  apostles.  For  these  reasons  the  bishop  of  Jerusalem  was  thus  distinguished, 
and  Eusebius  has  preserved  the  succession  of  prelates  in  that  city,  as  well  as  those 
in  the  other  apostolic  sees. 


60  COUNCIL  OF  NICE. 

Canon  VIII. — Of  those  who  are  called  Caihari,  that  is,  the 

Pure. 

Respecting  those,  formerly  calling  themselves  Cathari,  who 
have  acceded  to  the  holy  Catholic  and  apostolic  Church,  it 
seemed  good  to  the  great  and  holy  council,  that  receiving  the 
imposition  of  hands,  they  may  thus  continue  in  the  clerical  or- 
der. But  above  all  things,  it  is  proper  that  they  should  promise 
in  writing  to  approve  and  follow  the  regulations  of  the  holy 
apostolic  Church,  that  is,  that  they  will  communicate  with  those 
who  may  have  contracted  a  second  marriage,  and  with  those 
who,  in  a  period  of  persecution,  have  fallen  from  the  truth,  but 
to  whom  a  time  is  fixed  and  a  season  appointed  for  repentance ; 
that  they  may  observe  in  a'l  things  the  decrees  of  the  Catholic 
Church.  Wherever  therefore,  theya'one  may  be  found  ordain- 
ed, whether  in  villages  or  cities,  they  shall  remain  iti  the  same 
order,  to  which  they  had  been  admitted.  But  if  any  of  them 
come  to  a  place  where  there  is  a  bishop  or  a  presbyter  of  the 
Catholic  Church,  it  is  evident  that  the  bishop  of  the  Catholic 
Church,  shall  have  the  episcopal  dignity.  But  he  who  is  called 
a  bishop  by  the  Cathari,  shah  have  the  rank  of  a  presbyter,  un- 
less it  shall  seem  fit  to  the  bishop  to  share  with  him  the  honor  of 
the  title  ;  but  if  otherwise,  he  shall  provide  for  him  the  place  of 
of  a  country  bishop,  [■)(iOQf:7Tiaxoitov)  or  of  a  presbyter,  that  he 
may  by  all  means  appear  to  be  in  the  number  of  the  clergy,  and 
that  there  may  not  be  two  bishops  in  one  city. 

Canon  XIII. — Of  those  who  solicit  Communion  at  the  poi?it 

of  death. 

Concerning  those  who  depart  this  life,  the  ancient  and  ecclesi- 
astical law  shall  now  also  be  observed,  that  if  any  one  is  about 
to  expire,  he  may  not  be  deprived  of  the  viaticum  of  the  Lord. 
But  if,  in  despair  of  life,  having  received  the  communion,  and 
partaken  of  the  offering,  he  be  again  numbered  with  the  living, 


COUNCIL  OF  NICE.  61 

let  him  be  placed  with  those  who  participate  in  prayer  only.  By 
all  means,  however,  let  the  bishop  impart  the  offering  to  every 
one,  on  examination,  who  desires,  at  the  point  of  death,  to  par- 
take of  the  eucharist. 


Canon  XV. — Of  the  inexpediency  of  removing  from  one  city 

to  another. 

On  account  of  the  frequent  tumults  and  seditions  which  arise, 
it  is  decreed,  that  the  custom  which  exists  in  some  parts,  contrary 
to  the  canon,  be  entirely  taken  away ;  so  that  no  bishop,  priest  or 
deacon,  be  permitted  to  migrate  from  one  city  to  another.  If 
any  one  after  this  determination  of  the  holy  synod,  shall  attempt 
any  such  thing,  or  shall  engage  in  a  business  of  this  nature, 
such  a  proceeding  shall  be  rendered  altogether  void,  and  he  shall 
be  restored  to  the  church  of  which  he  has  been  ordained  bish- 
op, priest  or  deacon. 


Canon  XVI. — Of  those  who  do  7iot  remain  in  the  churches  to 
tvhich  they  have  been  appointed. 

Whoever,  not  having  the  fear  of  God  before  their  eyes,  and 
disregarding  the  ecclesiastical  canon,  shall  rashly  withdraw 
from  the  church,  whether  they  be  priests  or  deacons,  or  in  any 
other  ecclesiastical  order,  such  persons  ought  by  no  means  to  be 
received  by  any  other  church,  but  should  be  compelled  to  re- 
turn to  their  own  parishes  ;  and  those  who  are  obstinate,  should 
be  deprived  of  the  communion.  If  any  clergyman  should  pre- 
sume to  invade  what  belongs  to  another,  and  be  ordained  in  his 
church,  without  the  consent  of  the  bishop  from  whom  he  had 
withdrawn,  such  ordination  shall  be  null  and  void. 
6 


62  COUNCIL  OF  NICE. 


Canon  XVIII. — Of  presbyters  receiving  the  eucharist  from 

deacons. 

It  having  come  to  the  knowledge  of  the  great  and  holy  coun- 
cil, that  in  certain  places  and  cities,  the  eucharist  is  administered 
by  deacons  to  presbyters,  and  neither  law  nor  custom  permitting 
that  those  who  have  no  authority  to  offer  the  body  of  Christ 
should  deliver  it  to  those  who  have ;  and  it  being  also  under- 
stood, that  some  deacons  receive  the  eucharist  before  even  the 
bishops,  let  therefore  all  these  irregularities  be  removed,  and  let 
the  deacons  remain  within  their  own  limits,  knowing  that  they 
are  ministers  of  the  bishops,  and  inferior  to  the  presbyters.  liCt 
them  receive  the  eucharist  in  their  proper  place,  after  the  pres- 
byters, whether  it  be  administered  by  a  bishop  or  presbyter.  Nor 
is  it  permitted  to  deacons  to  sit  among  the  presbyters,  as  that  is 
against  rule  and  order.  If  any  one  will  not  obey,  even  after 
these  regulations,  let  him  desist  from  his  ministry.* 

*  The  order  of  deacons  was  instituted  to  serve  tables,  and  chiefly  the  table  of 
the  Lord.  It  is  mentioned  by  Justin  Martyr,  towards  the  close  of  his  second 
apology  for  the  Christians,  that  they  were  employed  to  carry  the  bread  and  wiae 
to  such  communicants  as  were  absent.  They  had  the  administration  of  the  of- 
ferings, and  of  all  the  temporal  concerns  of  the  churches.  The  poor  received 
from  their  hands  the  alms  of  the  faithful,  and  the  clergy,  their  stipends  and 
remuneration.  All  this  was  adapted  to  increase  their  consequence,  and  gave 
them,  says  Fleury,  a  kind  of  authority  over  the  priests.  The  council  of  Aries 
had  already  begun  to  check  the  aspiring  views  of  the  deacons,  by  prohibiting 
that  order,  in  their  eighteenth  canon,  "  ut  diaconus  nihil  sine  presbytero  suo  agat," 
from  taking  upon  themselves  any  fimctions  belonging  to  the  priests. 


ERRATA. 

At  page  7,  line  9,  for  '  Thebias,'  in  a  few  copies,  read  Thebaig.  Page  8,  line  1,  for  '  having 
built  a  palace  in  that  city  a  short  time  before  the  reign  of  Diocletian,' read  'where  Diocletian 
had  built  a  palace  a  short  time  before.'  Page  19,  note,  for  '  hersEseos,'  read  '  hsreseos.  Page 
23,  reference,  at  the  foot,  for  'Phil.  I.  2.'  read  'Phil.  II.  2.'  Page  27,  line  18,  for  '  is  di- 
rected to  the  churches  in  general,'  read  '  is  particularly  addressed  to  the  church  of  Alexandria,' 
and  in  line  21,  reverse  the  expression.  Page  35,  note,  for  'prefered,' read  '  preferred.'  Page  36, 
line  24,  for  '  Camelion-like,'  read  '  Chameleon-like.' 


Date  Due 


